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children ::: 1.16 - (Plot continued.) Recognition its various kinds, with examples
branches ::: example

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

word class:verb
word class:noun

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1.16 - (Plot continued.) Recognition its various kinds, with examples
1.17 - Astral Journey Example, How to do it, How to Verify your Experience
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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

exampled ::: imp. & p. p. --> of Example

example ::: n. --> One or a portion taken to show the character or quality of the whole; a sample; a specimen.
That which is to be followed or imitated as a model; a pattern or copy.
That which resembles or corresponds with something else; a precedent; a model.
That which is to be avoided; one selected for punishment and to serve as a warning; a warning.

exampleless ::: a. --> Without or above example.

exampler ::: n. --> A pattern; an exemplar.

exampless ::: a. --> Exampleless. [Wrongly formed.]

exampled ::: imp. & p. p. --> of Example

example ::: n. --> One or a portion taken to show the character or quality of the whole; a sample; a specimen.
That which is to be followed or imitated as a model; a pattern or copy.
That which resembles or corresponds with something else; a precedent; a model.
That which is to be avoided; one selected for punishment and to serve as a warning; a warning.

exampleless ::: a. --> Without or above example.

exampler ::: n. --> A pattern; an exemplar.

exampless ::: a. --> Exampleless. [Wrongly formed.]

Example: Spider Chase, bani Verbena.

Example: See Video

--- QUOTES [88 / 88 - 500 / 10940] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   31 The Mother
   13 Sri Aurobindo
   4 Ken Wilber
   3 Peter J Carroll
   3 Howard Gardner
   2 Sri Ramana Maharshi
   2 M Alan Kazlev
   2 Jorge Luis Borges
   1 Velimir Khlebnikov
   1 Tenzin Wangyal Rinpoche
   1 Sri Chidananda
   1 Sogyal Rinpoche
   1 R Buckminster Fuller
   1 Longchenpa
   1 Lewis Carroll
   1 Joseph Campbell
   1 Jordan Peterson
   1 Hermann Hesse
   1 Georges Van Vrekhem
   1 Gary Gygax
   1 Friedrich Nietzsche
   1 Francis Bacon
   1 Essential Integral
   1 Espen J Aarseth
   1 Eliphas Levi
   1 Dudjom Rinpoche
   1 Boye De Mente
   1 Billy Collins
   1 Benjamin Franklin
   1 Anthony Robbins
   1 Alfred Korzybski
   1 Aleister Crowley
   1 Albert Einstein
   1 Alan Wilson
   1 AD&D


   9 Anonymous
   6 Albert Schweitzer
   5 Mark Twain
   4 Tony Robbins
   4 Seneca the Younger
   4 Roxane Gay
   4 Jennifer Crusie
   4 Fyodor Dostoyevsky
   4 Aesop
   3 Seneca
   3 Sathya Sai Baba
   3 Paulo Coelho
   3 Mason Cooley
   3 Francois de La Rochefoucauld
   3 Confucius
   3 Albert Einstein
   2 William Shakespeare
   2 Vladimir Putin
   2 Timothy Ferriss
   2 The Church of Jesus Christ of Latter day Saints
   2 Terry Pratchett
   2 Stephen King
   2 Sri Chinmoy
   2 Ralph Waldo Emerson
   2 Pope Francis
   2 Ned Vizzini
   2 Melanie Benjamin
   2 Mary Beard
   2 Laozi
   2 Laini Taylor
   2 Juvenal
   2 Jools Holland
   2 John Locke
   2 Jacques Pr vert
   2 H L Mencken
   2 Henry Fielding
   2 Gojko Adzic
   2 George W Bush
   2 George Washington
   2 George Herbert
   2 Fyodor Dostoevsky
   2 Friedrich Nietzsche
   2 Edward Gibbon
   2 Colin Marshall
   2 Benjamin Franklin
   2 Barbara Corcoran
   2 Arthur Conan Doyle
   2 A J McLean

1:A good example is the best sermon. ~ Benjamin Franklin,
2:The only rational way of educating is to be an example - if one can't help it, a warning example. ~ Albert Einstein,
3:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
4:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
5:Philosophers, for example, often fail to recognize that their remarks about the universe apply also to themselves and their remarks. If the universe is meaningless, so is the statement that it is so. ~ Alan Wilson,
6:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, TLD 1.10-14 ,
7:He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other. ~ Francis Bacon,
8:(Examples of subjects for meditation) New birth. Birth to a new consciousness. The psychic consciousness. How to awaken in the body the aspiration for the Divine. The ill-effects of uncontrolled speech. ~ The Mother, Words Of The Mother II ,
9:42.'The colour of milk is one, the colours of the cows'many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know. ~ Sri Ramana Maharshi,
10:Everything you've learned in school as 'obvious' becomes less and less obvious as you begin to study the universe. For example, there are no solids in the universe. There's not even a suggestion of a solid. There are no absolute continuums. There are no surfaces. There are no straight lines ~ R Buckminster Fuller,
11:For example, people in polar environments or space may experience increased fortitude, perseverance, independence, self-reliance, ingenuity, comradeship. ... Some astronauts and cosmonauts in space have reported transcendental experiences, religious insights, or a better sense of the unity of mankind as a result of viewing the Earth below and the cosmos beyond. ~ ,
12:Sometimes, looking at the many books I have at home, I feel I shall die before I come to the end of them, yet I cannot resist the temptation of buying new books. Whenever I walk into a bookstore and find a book on one of my hobbies - for example, Old English or Old Norse poetry - I say to myself, "What a pity I can't buy that book, for I already have a copy at home. ~ Jorge Luis Borges,
13:Quoting Dudjom Rinpoche on the buddha-nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category ~ Sogyal Rinpoche,
14:In ergodic literature, nontrivial effort is required to allow the reader to traverse the text. If ergodic literature is to make sense as a concept, there must also be nonergodic literature, where the effort to traverse the text is trivial, with no extranoematic responsibilities placed on the reader except (for example) eye movement and the periodic or arbitrary turning of pages ~ Espen J Aarseth,
15:Q: In your opinion, what literary figures would be the appropriate archetype example for the Illusionist class? Gary: I believe that the best examples of illusion magic are found in L. Sprague de Camp's "Haorld Shea" stories, with various practitioners using it, the Finnish wizards most generally. there are plenty of others found in fairy tales such as those of Andrew Lang. ~ Gary Gygax, Dragonsfoot Q&A with Gary Gygax,
16:Is this not the first time that the Supramental has come down upon earth? It is certainly the first time that the Supramental has come down as a general force of transformation for the whole earth. It is a new starting-point in the terrestrial creation. But it may be that once before the supramental force has manifested partially and momentarily in an individual as a promise and an example. ~ The Mother, Words Of The Mother III ,
17:At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters. Do not blame your past karma; instead, be someone who purely and flawlessly practices the dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise. ~ Dudjom Rinpoche,
18:If Confucius can serve as the Patron Saint of Chinese education, let me propose Socrates as his equivalent in a Western educational context - a Socrates who is never content with the initial superficial response, but is always probing for finer distinctions, clearer examples, a more profound form of knowing. Our concept of knowledge has changed since classical times, but Socrates has provided us with a timeless educational goal - ever deeper understanding. ~ Howard Gardner,
19:For example, when practitioners transform into Shenlha Ökar (Shen Deity of White Light), they visualize their bodies as being adorned with the thirteen ornaments of peacefulness that in themselves evoke the enlightened quality of peacefulness.2 Shenlha Ökar himself embodies all six of the antidote qualities of love, generosity, wisdom, openness, peacefulness, and compassion; so as soon as you transform into Shenlha Ökar, you instantly embody these same qualities. ~ Tenzin Wangyal Rinpoche, Tibetan Yogas of Body Speech,
20:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor ,
21:In mathematics, students are at the mercy of rigidly applied algorithms. They learn to use certain formalisms in certain ways, often effectively, if provided with a pre-arranged signal that a particular formalism is wanted.In social studies and the humanities, the enemies of understanding are scripts and stereotypes. Students readily believe that events occur in typical ways, and they evoke these scripts even inappropriately. For example, they regard struggles between two parties in a dispute as a "good guy versus bad guy" movie script. ~ Howard Gardner,
22:System Shock states the percentage chance a character has to survive magical effects that reshape or age his body: petrification (and reversing petrification), polymorph, magical aging, etc. It can also be used to see if the character retains consciousness in particularly difficult situations. For example, an evil wizard polymorphs his dim-witted hireling into a crow. The hireling, whose Constitution score is 13, has an 85% chance to survive the change. Assuming he survives, he must successfully roll for system shock again when he is changed back to his original form or else he will die. ~ AD&D,
23:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
24:[the third aid, the inner guide, guru ::: It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
25:Sri Aurobindo came upon earth to announce the manifestation of the supramental world and not merely did he announce this manifestation but embodied also in part the supramental force and showed by example what one must do to prepare oneself for manifesting it. The best thing we can do is to study all that he has told us and endeavour to follow his example and prepare ourselves for the new manifestation. This gives life its real sense and will help us to overcome all obstacles. Let us live for the new creation and we shall grow stronger and stronger by remaining young and progressive. 30 January 1972 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
26:Einstein's breakthrough was classic in that it sought to unify the elements of a physical analysis, and it placed the older examples and principles within a broader framework. But it was revolutionary in that, ever afterward, we have thought differently about space and time, matter and energy. Space and time-no more absolute-have become forms of intuition that cannot be divorced from perspective or consciousness, anymore than can the colors of the world or the length of a shadow. As the philosopher Ernst Cassirer commented, in relativity, the conception of constancy and absoluteness of the elements is abandoned to give permanence and necessity to the laws instead. ~ Howard Gardner,
27:The ambition of every boy is to be an engine-driver. Some attain it, and remain there all their lives. But in the majority of cases the Understanding grows faster than the Will, and long before the boy is in a position to attain his wish he has already forgotten it. In other cases the Understanding never grows beyond a certain point, and the Will persists without intelligence. The business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. The end has been swallowed up in the means. Only those are happy who have desired the unattainable. ~ Aleister Crowley, Book 4 ,
28:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
29:Ask the Divine ::: If, for example, one wants to know something or one needs guidance, or something else, how can one have it from the Divine, according to one's need?By asking the Divine for it. If you do not ask Him, how can you have it? If you turn to the Divine and have full trust and ask Him, you will get what you need - not necessarily what you imagine you need; but the true thing you need, you will get. But you must ask Him for it. You must make the experiment sincerely; you must not endeavour to get it by all sorts of external means and then expect the Divine to give it to you, without even having asked Him. Indeed, when you want somebody to give you something, you ask him for it, don't you? And why do you expect the Divine to give it to you without your having asked Him for it? ~ The Mother,
30:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity. ~ The Mother, Questions And Answers 1950-1951 ,
31:The way the dog trots out the front doorevery morningwithout a hat or an umbrella,without any moneyor the keys to her doghousenever fails to fill the saucer of my heartwith milky admiration.Who provides a finer exampleof a life without encumbrance-Thoreau in his curtainless hutwith a single plate, a single spoon?Gandhi with his staff and his holy diapers?Off she goes into the material worldwith nothing but her brown coatand her modest blue collar,following only her wet nose,the twin portals of her steady breathing,followed only by the plume of her tail.If only she did not shove the cat asideevery morningand eat all his foodwhat a model of self-containment shewould be,what a paragon of earthly detachment.If only she were not so eagerfor a rub behind the ears,so acrobatic in her welcomes,if only I were not her god. ~ Billy Collins, Dharma ,
32:He told me that in 1886 he had invented an original system of numbering and that in a very few days he had gone beyond the twenty-four-thousand mark. He had not written it down, since anything he thought of once would never be lost to him. His first stimulus was, I think, his discomfort at the fact that the famous thirty-three gauchos of Uruguayan history should require two signs and two words, in place of a single word and a single sign. He then applied this absurd principle to the other numbers. In place of seven thousand thirteen he would say (for example) Maximo Pérez; in place of seven thousand fourteen, The Railroad; other numbers were Luis Melian Lafinur, Olimar, sulphur, the reins, the whale, the gas, the caldron, Napoleon, Agustin de Vedia. In place of five hundred, he would say nine. Each word had a particular sign, a kind of mark; the last in the series were very complicated... ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
33:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today. ~ Sri Chidananda, Advices On Spiritual Living ,
34:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him. And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga ,
35:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga ,
36:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
37:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, “Now I am ready to go into the vital world.” But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother’s wings. ~ The Mother, Questions And Answers 1929-1931 ,
38:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
39:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation. Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. ~ Sri Aurobindo, The Life Divine ,
40:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18 ,
41:Sweet Mother, is the physical mind the same as the mechanical mind? Almost. You see, there is just a little difference, but not much. The mechanical mind is still more stupid than the physical mind. The physical mind is what we spoke about one day, that which is never sure of anything. I told you the story of the closed door, you remember. Well, that is the nature of the physical mind. The mechanical mind is at a lower level still, because it doesn't even listen to the possibility of a convincing reason, and this happens to everyone. Usually we don't let it function, but it comes along repeating the same things, absolutely mechanically, without rhyme or reason, just like that. When some craze or other takes hold of it, it goes... For example, you see, if it fancies counting: "One, two, three, four", then it will go on: "One, two, three, four; one, two, three, four." And you may think of all kinds of things, but it goes on: "One, two, three, four", like that... (Mother laughs.) Or it catches hold of three words, four words and repeats them and goes on repeating them; and unless one turns away with a certain violence and punches it soundly, telling it, "Keep quiet!", it continues in this way, indefinitely. ~ The Mother,
42:Raise Your StandardsAny time you sincerely want to make a change, the first thing you must do is to raise your standards. When people ask me what really changed my life eight years ago, I tell them that absolutely the most important thing was changing what I demanded of myself. I wrote down all the things I would no longer accept in my life, all the things I would no longer tolerate, and all the things that I aspired to becoming.Think of the far-reaching consequences set in motion by men and women who raised their standards and acted in accordance with them, deciding they would tolerate no less. History chronicles the inspiring examples of people like Leonardo da Vinci, Abraham Lincoln, Helen Keller, Mahatma Gandhi, Martin Luther King, Jr., Rosa Parks, Albeit Einstein, Cesar Chavez, Soichiro Honda, and many others who took the magnificently powerful step of raising their standards. The same power that was available to them is available to you, if you have the courage to claim it. Changing an organization, acompany, a country-or a world-begins with the simple step of changing yourself.STEP TWOChange Your Limiting Beliefs ~ Anthony Robbins, How to take Immediate Control of Your Mental Emotional Physical and Financial Destiny ,
43:Sweet Mother, Is it possible to have control over oneself during sleep? For example, if I want to see you in my dreams, can I do it at will? Control during sleep is entirely possible and it is progressive if you persist in the effort. You begin by remembering your dreams, then gradually you remain more and more conscious during your sleep, and not only can you control your dreams but you can guide and organise your activities during sleep. If you persist in your will and your effort, you are sure to learn how to come and find me at night during your sleep and afterwards to remember what has happened. For this, two things are necessary, which you must develop by aspiration and by calm and persistent effort. (1) Concentrate your thought on the will to come and find me; then pursue this thought, first by an effort of imagination, afterwards in a tangible and increasingly real way, until you are in my presence. (2) Establish a sort of bridge between the waking and the sleeping consciousness, so that when you wake up you remember what has happened.It may be that you succeed immediately, but more often it takes a certain time and you must persist in the effort. 25 September 1959 ~ The Mother, Some Answers From The Mother 226,
44:By lie I mean : wishing not to see something that one does see; wishing not to see something as one sees it.Whether the lie takes place before witnesses or without witnesses does not matter. The most common lie is that with which one lies to oneself; lying to others is, relatively, an exception.Now this wishing-not-to-see what one does see, this wishing-not-to-see as one sees, is almost the first conclition for all who are party in any sense: of necessity, the party man becomes a liar. Gennan historiography, for example, is convinced that Rome represented des­ potism and that the Germanic tribes brought the spirit of freedom into the world. What is the difference be­ tween this conviction and a lie? May one still be sur· prised when all parties, as well as the Gennan his­ torians, instinctively employ the big words of morality, that morality almost continues to exist because the party man of every description needs it at every moment? "This is our conviction: we confess it before all the world, we live and die for it. Respect for all who have convictions!" I have heard that sort of thing even out of the mouths of anti-Semites. On the contrary, gentlemen! An anti-Semite certainly is not any more decent because he lies as a matter of principle. ~ Friedrich Nietzsche, The Anti-Christ ,
45:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that. We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation. So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal." Everything can be used for the progress to be made; everything can be useful if we know how to use it. The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal. And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I ,
46:Part 1 - Departure1. The Call to Adventure ::: This first stage of the mythological journey-which we have designated the "call to adventure"-signifies that destiny has summoned the hero and transferred his spiritual center of grav­ ity from within the pale of his society to a zone unknown. This fateful region of both treasure and danger may be variously represented: as a distant land, a forest, a kingdom underground, beneath the waves, or above the sky, a secret island, lofty mountaintop, or profound dream state; but it is always a place of strangely fluid and polymorphous beings, unimaginable torments, superhuman deeds, and impossible delight. The hero can go forth of his own volition to accomplish the adventure, as did Theseus when he arrived in his father's city, Athens, and heard the horrible history of the Minotaur; or he may be carried or sent abroad by some benign or malignant agent, as was Odysseus, driven about the Mediterranean by the winds of the angered god, Poseidon. The adventure may begin as a mere blunder, as did that of the princess of the fairy tale; or still again, one may be only casually strolling, when some passing phenomenon catches the wandering eye and lures one away from the frequented paths of man. Examples might be multiplied, ad infinitum, from every corner of the world. ~ Joseph Campbell, The Hero with a Thousand Faces ,
47:Sometimes when an adverse force attacks us and we come out successful, why are we attacked once again by the same force? Because something was left inside. We have said that the force can attack only when there is something which responds in the nature - however slight it may be. There is a kind of affinity, something corresponding, there is a disorder or an imperfection which attracts the adverse force by responding to it. So, if the attack comes, you must keep perfectly quiet and send it back, but it does not necessarily follow that you have got rid of that small part in you which allows the attack to come. You have something in you which attracts this force; take, for example (it is one of the most frequent things), the force of depression, that kind of attack of a wave of depression that falls upon you: you lose confidence, you lose hope, you have the feeling you will never be able to do anything, you are cast down. It means there is in your vital being something which is naturally egoistic, surely a little vain, which needs encouragement to remain in a good state. So it is like a little signal for those forces which intimates to them: "You can come, the door is open." But there is another part in the being that was watching when these forces arrived; instead of allowing them to enter, the part which... ~ The Mother, Questions And Answers 1953 ,
48:If one is too serious in yoga, doesn't one become obsessed by the difficulty of the task?There is a limit to be kept!... But if one chooses one's obsession well, it may be very useful because it is no longer quite an obsession. For example, one has decided to find the Divine within oneself, and constantly, in every circumstance, whatever happens or whatever one may do, one concentrates in order to enter into contact with the inner Divine. Naturally, first one must have that little thing Sri Aurobindo speaks about, that "lesser truth" which consists in knowing that there is a Divine within one (this is a very good example of the "lesser truth") and once one is sure of it and has the aspiration to find it, if that aspiration becomes constant and the effort to realise it becomes constant, in the eyes of others it looks like an obsession, but this kind of obsession is not bad. It becomes bad only if one loses one's balance. But it must be made quite clear that those who lose their balance with that obsession are only those who were quite ready to lose their balance; any circumstance whatever would have produced the same result and made them lose their balance - it is a defect in the mental structure, it is not the fault of the obsession. And naturally, he who changes a desire into an obsession would be sure to go straight towards imbalance. That is why I say it is important to know the object of the obsession. ~ The Mother, Questions And Answers 1950-1951 ,
49:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation. Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity ,
50:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or KaIn Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = AstralThe term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper planes/subtle,
51:[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 1.01 - The Four Aids,
52:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic ,
53:What is the most useful idea to spread and what is the best example to set?The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.From the general point of view, it seems to me that the most useful idea to spread is twofold:1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present. ~ The Mother, Words Of Long Ago Volume-2,
54:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
55:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you. Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity. Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must. And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste ,
56:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion. But sometime during the modern era-it is almost impossible to pinpoint exactly-the idea of history as devolution (or a fall from God) was slowly replaced by the idea of history as evolution (or a growth towards God). We see it explicitly in Schelling (1775-1854); Hegel (1770-1831) propounded the doctrine with a genius rarely equaled; Herbert Spencer (1820-1903) made evolution a universal law, and his friend Charles Darwin (1809-1882) applied it to biology. We find it next appearing in Aurobindo (1872-1950), who gave perhaps its most accurate and profound spiritual context, and Pierre Teilhard de Chardin (1881-1955) who made it famous in the West. But here is my point: we might say that the idea of evolution as return-to-Spirit is part of the perennial philosophy, but the idea itself, in any adequate form, is no more than a few hundred years old. It might be 'ancient' as timeless, but it is certainly not ancient as "old."... This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit ,
57:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow ,
58:Countless books on divination, astrology, medicine and other subjectsDescribe ways to read signs. They do add to your learning,But they generate new thoughts and your stable attention breaks up.Cut down on this kind of knowledge - that's my sincere advice.You stop arranging your usual living space,But make everything just right for your retreat.This makes little sense and just wastes time.Forget all this - that's my sincere advice.You make an effort at practice and become a good and knowledgeable person.You may even master some particular capabilities.But whatever you attach to will tie you up.Be unbiased and know how to let things be - that's my sincere advice.You may think awakened activity means to subdue skepticsBy using sorcery, directing or warding off hail or lightning, for example.But to burn the minds of others will lead you to lower states.Keep a low profile - that's my sincere advice.Maybe you collect a lot of important writings,Major texts, personal instructions, private notes, whatever.If you haven't practiced, books won't help you when you die.Look at the mind - that's my sincere advice.When you focus on practice, to compare understandings and experience,Write books or poetry, to compose songs about your experienceAre all expressions of your creativity. But they just give rise to thinking.Keep yourself free from intellectualization - that's my sincere advice.In these difficult times you may feel that it is helpfulTo be sharp and critical with aggressive people around you.This approach will just be a source of distress and confusion for you.Speak calmly - that's my sincere advice.Intending to be helpful and without personal investment,You tell your friends what is really wrong with them.You may have been honest but your words gnaw at their heart.Speak pleasantly - that's my sincere advice.You engage in discussions, defending your views and refuting others'Thinking that you are clarifying the teachings.But this just gives rise to emotional posturing.Keep quiet - that's my sincere advice.You feel that you are being loyalBy being partial to your teacher, lineage or philosophical tradition.Boosting yourself and putting down others just causes hard feelings.Have nothing to do with all this - that's my sincere advice. ~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
59:Are not offering and surrender to the Divine the same thing?They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence. For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult. Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that. True surrender is a very difficult thing. ~ The Mother, Questions And Answers 1953 Talks 600-652,
60:INVOCATION The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said: I am that I am not. Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered. The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished. There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy. If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults. The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation. ~ Peter J Carroll, Liber Null ,
61:Has creation a definite aim? Is there something like a final end to which it is moving?The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931 28th April 1931 and 5th May 1929,
62:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about heR But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry. As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star. And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother. ~ Hermann Hesse, Narcissus and Goldmund ,
63:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga ,
64:Sweet Mother, there's a flower you have named "The Creative Word".Yes.What does that mean?It is the word which creates.There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.Anything? No? Nothing?Another question?... Everything's over? ~ The Mother, Questions And Answers 1955 347-349,
65:SLEIGHT OF MIND IN ILLUMINATIONOnly those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.Modest and realistic objectives are preferable to grandiose schemes in illumination.One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos ,
66:The Mother once described the characteristics of the unity-body, of the future supramental body, to a young Ashramite: 'You know, if there is something on that window-sill and if I [in a supramental body] want to take it, I stretch out my hand and it becomes - wow! - long, and I have the thing in my hand without even having to get up from my chair ... Physically, I shall be able to be here and there at the same time. I shall be able to communicate with many people at the same time. To have something in my hand, I'll just have to wish for it. I think about something and I want it and it is already in my hand. With this transformed body I shall be free of the fetters of ignorance, pain, of mortality and unconsciousness. I shall be able to do many things at the same time. The transparent, luminous, strong, light, elastic body won't need any material things to subsist on ... The body can even be lengthened if one wants it to become tall, or shrunk when one wants it to be small, in any circumstances ... There will be all kinds of changes and there will be powers without limit. And it won't be something funny. Of course, I am giving you somewhat childish examples to tease you and to show the difference. 'It will be a true being, perfect in proportion, very, very beautiful and strong, light, luminous or else transparent. It will have a supple and malleable body endowed with extraordinary capacities and able to do everything; a body without age, a creation of the New Consciousness or else a transformed body such as none has ever imagined ... All that is above man will be within its reach. It will be guided by the Truth alone and nothing less. That is what it is and more even than has ever been conceived.'895 This the Mother told in French to Mona Sarkar, who noted it down as faithfully as possible and read it out to her for verification. The supramental body will not only be omnipotent and omniscient, but also omnipresent. And immortal. Not condemned to a never ending monotonous immortality - which, again, is one of our human interpretations of immortality - but for ever existing in an ecstasy of inexhaustible delight in 'the Joy that surpasses all understanding.' Moment after moment, eternity after eternity. For in that state each moment is an eternity and eternity an ever present moment. If gross matter is not capable of being used as a permanent coating of the soul in the present phase of its evolution, then it certainly is not capable of being the covering of the supramental consciousness, to form the body that has, to some extent, been described above. This means that the crux of the process of supramental transformation lies in matter; the supramental world has to become possible in matter, which at present still is gross matter. - Sri Aurobindo and the Mother were supramentalized in their mental and vital, but their enormous problem was the supramentalization of the physical body, consisting of the gross matter of the Earth. As the Mother said: 'It is matter itself that must change so that the Supramental may manifest. A new kind of matter no longer corresponding with Mendeleyev's periodic table of the elements? Is that possible? ~ Georges Van Vrekhem,
67:Talk 26...D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.D.: How is restlessness removed from the mind?M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).Talk 27.D.: How are they practised?M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
68:"If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?" "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929) You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'? That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens. For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant. Did these intermediaries also come out of the Divine Power? Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers ,
69:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way....At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper Ken Wilber,
70:Can it be said in justification of one's past that whatever has happened in one's life had to happen?The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.Is the time also of an occurrence arranged in the Divine Plan of things?The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931 ,
71:Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?Oh! This, this doesn't exist, the other person's idea and one's own idea. Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth. Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it. Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics. Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid. But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here. Now, there we are. Nobody has any questions, no? That's enough? Finished! ~ The Mother, Questions And Answers 1955 ,
72:EVOCATION Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter. Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him. Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself. In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4. A name and an image, and if desired, a characteristic number can also be selected for the elemental. Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will. This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth. An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null ,
73:"There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929) What is the true movement of the intellect? What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it? A function of the mind. A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean? Not ideas, Mother. Not ideas? What else, then? Ideas, but... There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say. It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas. And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement. To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought? ~ The Mother, Questions And Answers 1953 107,
74:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
75:What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us? You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it. You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen. It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience. Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"... How can we reach that state? Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest. And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine. At that moment you have the experience of your aspiration. But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there. That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference. Is this the end of self-progress? There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
76:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series 1,
77:Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?(1 "The Way", Cent. Vol. 17, p. 40.)One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am." It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.So, the conclusion:One must never wish for death.One must never will to die.One must never be afraid to die.And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers Volume-4,
78:Education THE EDUCATION of a human being should begin at birth and continue throughout his life. Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way! Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life. We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education. There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can. With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations. Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity. When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world. Bulletin, February 1951 ~ The Mother, On Education ,
79:The Two Paths Of Yoga ::: 14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind. Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine. Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns. There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma. If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you. This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. ~ The Mother, Questions And Answers 1929-1931 ,
80:Why do we forget our dreams? Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication. For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication. Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember. After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning. Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return. Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense. But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure. Why are two dreams never alike?Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves. You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming! ~ The Mother, Questions And Answers 1953 36?,
81:Mother, when one imagines something, does it not exist?When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some. If one thinks of someone who doesn't exist or who is dead?Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things. I mean someone who is dead.Someone who is dead! If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence. The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination. Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true. What do you suppose imagination is, eh? Have you never imagined anything, you? And what happens? All that one imagines.You mean that you imagine something and it happens like that, eh? Or it is in a dream... What is the function, the use of the imagination?If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However... Men of science must be having imagination!A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. Sweet Mother, can one imagine the Divine and have the contact?Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur. Then, Sweet Mother, this means that in the created universe nothing new is added?In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined. What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life! To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond. Not easy! That's all? (To the child) Convinced? ~ The Mother, Questions And Answers 1955 ,
82:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
83:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,
84:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
85:The Science of Living To know oneself and to control oneself AN AIMLESS life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself. To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea. Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness. There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill. Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us. In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist. When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony. Bulletin, November 1950 ~ The Mother, On Education ,
86:Mental EducationOF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient. Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language. A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are: (1) Development of the power of concentration, the capacity of attention. (2) Development of the capacities of expansion, widening, complexity and richness. (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life. (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being. It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given. Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched. You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy. In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him. Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise. It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly. All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable. And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions. For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there. But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties. The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep. When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951 ~ The Mother, On Education ,
87:The Supreme Discovery IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life. Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light. This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages. The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning? The ancient traditions rightly said: "Our origin and ourselves, our God and ourselves are one." And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity. Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him. For how could he know anything of the origin until he becomes conscious of this origin in himself? It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not." That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God." This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life. That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe. Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds. The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it. In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light. But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows! On this a sage has said: "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'" Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle. This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths. What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams? For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren. How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things.... And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity. To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path. Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames. You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness. But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace. You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring. And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself! Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves! Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light! If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours. You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies! You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches. You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best. Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory. And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater. Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy. Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory! Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary. That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he! In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago The Supreme Discovery,
88:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Example is the best precept. ~ Aesop,
2:Do not forget my example. ~ Kate Schatz,
3:Example is leadership. ~ Albert Schweitzer,
4:happiness. For example, good ~ Dalai Lama XIV,
5:Example is more powerful than precept. ~ Aesop,
6:example, the pairing of a bobbling ~ Anonymous,
7:You can only lead by example. ~ Frank Langella,
8:The Thessalonians’ Faith and Example ~ Anonymous,
9:A leader leads by example not by force. ~ Sun Tzu,
10:An example always finds followers. ~ L szl Polg r,
11:Begin with the simplest examples. ~ David Hilbert,
12:an imitator is always a poor example. ~ Marion Davies,
13:Example is better than following it. ~ Ambrose Bierce,
14:Young heads take example of the ancient ~ Elizabeth I,
15:A good example is the best sermon. ~ Benjamin Franklin,
16:Being a good example teaches others to be good. ~ Aesop,
17:History is Philosophy teaching by example. ~ Thucydides,
18:Nothing is so infectious as example. ~ Charles Kingsley,
19:Share the way by being a good example. ~ Frederick Lenz,
20:was she following her parents’ examples? ~ John Grisham,
21:instill calm—not by force but by example. ~ Ryan Holiday,
22:We are too quick to imitate depraved examples. ~ Juvenal,
23:Example moves the world more than doctrine. ~ Henry Miller,
24:Authority and example lead the world. ~ Arthur Schopenhauer,
25:Be the type of silence that screams by example. ~ T F Hodge,
26:Leadership grit begets grit. Lead by example. ~ Bill Hybels,
27:Wishes, for example, for things like itches. ~ Laini Taylor,
28:Children (nay, and men too) do most by example. ~ John Locke,
29:The most powerful moral influence is example. ~ Huston Smith,
30:We must teach more by example than by word. ~ Mary MacKillop,
31:Am I reduced to the indignity of examples? ~ Theodore Roethke,
32:There is nothing so annoying as a good example!! ~ Mark Twain,
33:History is philosophy teaching by examples. ~ Thomas Jefferson,
34:prosaic, pedestrian example, but everything ~ Daniel C Dennett,
35:I just want to be a great example to younger kids. ~ Kevin Hart,
36:Sorrow also fulfills Desire. Example: the Soaps. ~ Mason Cooley,
37:Use me as an example of an instrument of change. ~ Michael Vick,
38:Mafia is the best example of capitalism we have. ~ Marlon Brando,
39:One example is worth a thousand arguments. ~ William E Gladstone,
40:People imitate their leader. Lead by example. ~ Barbara Corcoran,
41:The professionals must set a good example. ~ A Bartlett Giamatti,
42:China is the paradigmatic example of globalization; ~ Peter Thiel,
43:College kids, don't be taking examples from me. ~ Darrell Hammond,
44:Example is always more efficacious than precept. ~ Samuel Johnson,
45:Example, not precept, is the best teaching aid. ~ Sathya Sai Baba,
46:Nothing is so catching as example. ~ Francois de La Rochefoucauld,
47:Not worth is an example that does not solve the problem. ~ Horace,
48:Set a great example. Someone may imitate it. ~ Albert Schweitzer,
49:A good example is far better than a good precept. ~ Dwight L Moody,
50:Everybody's life is either rewarding or an example. ~ Tony Robbins,
51:I hope I was a good example of women's tennis. ~ Victoria Azarenka,
52:I want to set an example that will never be forgotten. ~ Terry Fox,
53:The sage embraces the one, and is an example to the world. ~ Laozi,
54:At least I’m giving someone an example not to follow. ~ Ned Vizzini,
55:Being a good example is the best form of service. ~ Sathya Sai Baba,
56:History is full of examples of slaughter and victory. ~ Bobby Adair,
57:My axiom is, to succeed in business: avoid my example. ~ Mark Twain,
58:Nothing is so contagious as example. ~ Francois de La Rochefoucauld,
59:Some things are always simple. Magnets, for example. ~ Laini Taylor,
60:There is nothing more frustrating than a good example. ~ Mark Twain,
61:We should try to be happy, just to set an example ~ Jacques Prevert,
62:We should try to be happy, just to set an example ~ Jacques Pr vert,
63:example of the confused mixture of logic and observation ~ Anonymous,
64:Fine counsel is confusing, but example is always clear ~ Edgar Guest,
65:I think people get fixated on the example of an idea. ~ Joshua Homme,
66:The best way to understanding is a few good examples. ~ Isaac Newton,
67:A good example has twice the value of good advice ~ Albert Schweitzer,
68:And money can't buy everything. For example: poverty. ~ Nelson Algren,
69:As they say, if you can’t be an example, be a warning. ~ Holley Gerth,
70:Be thou an example. ~ The Church of Jesus Christ of Latter day Saints,
71:The world is changed by you example, not your opinion. ~ Paulo Coelho,
72:All technology, for example, is magic to a primitive. ~ Jack L Chalker,
73:Everybody generalizes from one example. At least, I do. ~ Steven Brust,
74:He who loves, never grows old. God it a shining example. ~ Sri Chinmoy,
75:Homer is my example and his unchristened heart. ~ William Butler Yeats,
76:If there was ever an example for redemption, it's you. ~ Michael Grant,
77:I'm not totally useless. I can be used as a bad example. ~ Victor Hugo,
78:I try to follow his example, not to imitate him. ~ George Bernard Shaw,
79:Make yourself loved by the example of your life. ~ St. Vincent de Paul,
80:The example could encourage others who only fear to start. ~ Jos Rizal,
81:From my example learn to be just, and not to despise the gods. ~ Virgil,
82:A world profits by the example of a steadfast nation…. ~ Ford Madox Ford,
83:Do not tell others how to act unless you can set a good example. ~ Aesop,
84:Everybody has value; even if to serve as a bad example. ~ Attila the Hun,
85:Instagram is a great example of you just doing your thing. ~ Wayne Coyne,
86:The wise cares about everyone, and he becomes an example to all. ~ Laozi,
87:You cannot expect your team to rise above your example. ~ Orrin Woodward,
88:Have good examples and stories to drive home your content. ~ Tony Robbins,
89:medieval monarchs was reassuringly downmarket. For example, ~ Terry Jones,
90:The world is changed by your example, not by your opinion. ~ Paulo Coelho,
91:first recorded example of a man telling a woman to ‘shut up’; ~ Mary Beard,
92:The best kind of parent you can be is to lead by example. ~ Drew Barrymore,
93:The best way for someone to govern is to set an example. ~ Antonis Samaras,
94:The Righteous Mind, for example, Jonathan Haidt ~ Arlie Russell Hochschild,
95:What is called for is dignity. We need to set an example. ~ Kenny Dalglish,
96:I don't have ex's. I have examples of what not to do in future. ~ Anonymous,
97:The French, for example, are a contemptible nation. ~ Jean Jacques Rousseau,
98:a man is no example for a woman. It’s a different thing. ~ Fyodor Dostoevsky,
99:I love making observations. That one is a classic example. ~ Stephen Colbert,
100:It is not easy for example to surgically remove a delusion ~ Jostein Gaarder,
101:Jesus was not the great exception; he was the great example. ~ Ernest Holmes,
102:The world is changed by your example, not by your opinion. ~ Timothy Ferriss,
103:a man is no example for a woman. It’s a different thing. ~ Fyodor Dostoyevsky,
104:Amy Winehouse and Paul Weller are examples of poets, I think. ~ Jools Holland,
105:Children learn much more by mute example than by spoken rules, ~ Stephen King,
106:C++ is the best example of second-system effect since OS/360. ~ Henry Spencer,
107:If you can't be a good example, then be a terrible warning. ~ Jennifer Crusie,
108:If you can’t win with words then show them a good example! ~ Stephen Richards,
109:Instruction is good for a child; but example is worth more. ~ Alexandre Dumas,
110:Love is a striking example of how little reality means to us. ~ Marcel Proust,
111:Mostly I try to be the best example of me that I can be. ~ Baratunde Thurston,
112:Sports serve society by providing vivid examples of excellence. ~ George Will,
113:There is no clear-cut distinction between example and theory ~ Michael Atiyah,
114:America's freedom is the example to which the world expires. ~ George H W Bush,
115:I follow my inner star. I AM a shining example of Love and Light. ~ Louise Hay,
116:I'm a prime example of the way kidney disease strikes silently. ~ Sean Elliott,
117:Leading by example is more effective than leading by command. ~ James M Kouzes,
118:Dads, when you lead by example, you are sowing eternal seeds. —Max ~ Max Lucado,
119:Example is the softest and least invidious way of commanding. ~ Pliny the Elder,
120:If you set a good example you need not worry about setting rules. ~ Lee Iacocca,
121:You can never really go wrong if you take nature as an example ~ Christian Dior,
122:Grover, stop eating your seat belt. You're setting a bad example. ~ Rick Riordan,
123:Try to be happy, if only for the purpose of setting an example ~ Jacques Pr vert,
124:What is the use of Christ's words, unless we set an example? ~ Fyodor Dostoevsky,
125:Example is the school of mankind, and they will learn at no other. ~ Edmund Burke,
126:Example, whether it be good or bad, has a powerful influence. ~ George Washington,
127:I'm a perfect example of the grumpy, old man. I'm really good at it. ~ Ned Beatty,
128:I set a good example with my way of being, eating, acting, speaking. ~ A J McLean,
129:No one is completely useless. You can always serve as a bad example. ~ Jim Beaver,
130:What is the use of Christ's words, unless we set an example? ~ Fyodor Dostoyevsky,
131:Example isn't another way to teach, it is the only way to teach. ~ Albert Einstein,
132:I encounter one example after another of how relative truth is. ~ Raoul Wallenberg,
133:I just feel that the only power I have is setting a good example. ~ Geri Halliwell,
134:I think there are worse things than war. For example, injustice. ~ George Friedman,
135:It would be difficult to conceive a finer example of true sport. ~ Calvin Coolidge,
136:Kids learn by example. If I respect Mom, they're going to respect Mom. ~ Tim Allen,
137:Not only is example the best way to teach, it is the only way. ~ Albert Schweitzer,
138:When you can't find someone to follow, find a way to lead by example. ~ Roxane Gay,
139:You can't do a fine thing without having seen fine examples. ~ William Morris Hunt,
140:Am I a good example? Well, at least I'm not too thin. I eat. ~ Helena Bonham Carter,
141:If you aren’t a living example of ‘the devil quoting scripture.’  ~ Judith McNaught,
142:I think the greatest way to learn is to learn by someone's example. ~ Tobey Maguire,
143:Of all the commentaries on the Scriptures, good examples are the best. ~ John Donne,
144:Our faith rests not just on Jesus’ example but on his resurrection. ~ Philip Yancey,
145:The United States is a warning rather than an example to the world. ~ Lydia M Child,
146:This nuclear option is ultimately an example of the arrogance of power. ~ Joe Biden,
147:To disarm a zealot, teach him truth by precept, and mildness by example. ~ Al Kindi,
148:Don't try to be perfect; just be an excellent example of being human. ~ Tony Robbins,
149:Japan is the perfect example of make plans, and watch God laugh. ~ Christopher Titus,
150:Respect was earned, not demanded, but dignity was taught by example. ~ Julie Garwood,
151:Sell Specification by Example as a better way to do acceptance testing ~ Gojko Adzic,
152:The message I hope to have sent is just the example of being yourself. ~ Frank Gehry,
153:And what is the use of Christ's words, unless we set an example? ~ Fyodor Dostoyevsky,
154:Examples draw where precept fails, and sermons are less read than tales. ~ Matt Prior,
155:He is an example of a La Masia player. Technically he is unbelievable. ~ Gerard Pique,
156:If you can't be a good example, settle for being a horrible warning ~ Jennifer Crusie,
157:I'm a classic example of all humorists - only funny when I'm working. ~ Peter Sellers,
158:It is more blessed to give than receive; for example, wedding presents. ~ H L Mencken,
159:Setting too good an Example is a Kind of slander seldom forgiven. ~ Benjamin Franklin,
160:The way to happiness requires that one set a good example for others. ~ L Ron Hubbard,
161:We live in an age that hath more need of good example than precepts. ~ George Herbert,
162:Go before the people with your example, and be laborious in their affairs. ~ Confucius,
163:History offers examples of winning in diplomacy after losing in war. ~ Shigeru Yoshida,
164:Metaphors are an interesting example of creating magic in prose. ~ Francesca Lia Block,
165:The path of precept is long, that of example short and effectual. ~ Seneca the Younger,
166:Whatever is committed from a bad example, is displeasing even to its author. ~ Juvenal,
167:As a child, I was more afraid of tetanus shots than, for example, Dracula. ~ Dave Barry,
168:Being an example of a strong woman is the best way to love your daughter. ~ Jewel E Ann,
169:Be more than a father, be a dad. Be more than a figure, be an example. ~ Steve Maraboli,
170:Beware of exceptional examples used to make a point about a whole group. ~ Hans Rosling,
171:Don't try to be perfect; just be an excellent example of being human. ~ Anthony Robbins,
172:Festo, for one example, has created a robot that flies like a bird. ~ Peter H Diamandis,
173:Few things are harder to put up with than the annoyance of a good example. ~ Mark Twain,
174:For example, in Malay, there are pronunciations that are similar to Chinese. ~ Andy Lau,
175:God wants us to be a good example to others who are observing us. ~ Joni Eareckson Tada,
176:I challenge anybody to show me an example of bias in Fox News Channel. ~ Rupert Murdoch,
177:I think I've been an incredible example to my kids of what not to do. ~ Woody Harrelson,
178:It is the true nature of mankind to learn from mistakes, not from example. ~ Fred Hoyle,
179:Living by example - that's always a better teacher than trying to preach. ~ Don Cheadle,
180:Rainbows are people whose lives are bright, shining examples for others. ~ Maya Angelou,
181:What you do not use yourself, do not give to others. For example, advice. ~ Sri Chinmoy,
182:You lead by fear or you lead by example. We were being led by fear. ~ Stephen E Ambrose,
183:direct hit by a meteorite, for example, would count as gentrification. ~ Terry Pratchett,
184:For example, many colleges in their writing programs teach some of my work. ~ Gay Talese,
185:I do think we need heroes. It gives people hope and an example to follow. ~ Riley Keough,
186:If I couldn't be a good example, I'd just have to be a horrible warning. ~ Darynda Jones,
187:If you are good for nothing else, you can still serve as a bad example. ~ Peter L Berger,
188:Islamic terrorists are new examples of an old problem with fascism. ~ Bernard Henri Levy,
189:Poverty, for example is primarily a matter of prospects and connections. ~ George Gilder,
190:The greatest gift we can give another is the gift of a good example. ~ Delbert L Stapley,
191:The road by precepts is tedious, by example, short and efficacious. ~ Seneca the Younger,
192:Where Example keeps pace with Authority, Power hardly fails to be obey'd. ~ William Penn,
193:And I think that a woman as chancellor can also serve as a good example,. ~ Angela Merkel,
194:Cruelty is a skill taught not only by example, but also by experience of it. ~ Robin Hobb,
195:Don’t try to be Perfect!
Just be an excellent example of a Human Being, ~ Tony Robbins,
196:If you look for grand examples of anything from me, I shall disappoint you. ~ Henry James,
197:I'm sure I still have boundaries-like the continental U.S, for example. ~ Stephenie Meyer,
198:UPS stands as an example of a company thats already doing great things. ~ Steven Horsford,
199:You should be a living practicing example of what you are preaching. ~ Frances Hesselbein,
200:Brotherhood is an ideal better understood by example than precept! ~ Paramahansa Yogananda,
201:Having two identities for yourself is an example of a lack of integrity. ~ Mark Zuckerberg,
202:I love Sutton House in Clapton, a beautiful example of Tudor architecture. ~ Sharon Horgan,
203:Jesus loved to convey the deepest truths with simple, earthy examples. ~ Bruce H Wilkinson,
204:Look at Israel. Israel is a great country for examples on how to do security. ~ Joe Arpaio,
205:Men have no better guidance than examples and facts proved by experience. ~ Muhammad Abduh,
206:she might be just one example of God’s unexplainable whims, or fancies. ~ Melanie Benjamin,
207:The prime role of a leader is to offer an example of courage and sacrifice. ~ Regis Debray,
208:"The world is changed by your example, not by your opinion" ~ Paulo Coelho,
209:We wanted to set a good example for the growing number of divers watching. ~ Lloyd Bridges,
210:example, music by composer Barry Goldstein is used for therapeutic purposes ~ Daniel G Amen,
211:I learned early on how to treat women by the examples that were set around me. ~ Jared Leto,
212:I'm not a guy who is going to make a lot of noise. I hope to lead by example. ~ Todd Helton,
213:One of the most egregious examples is happening in Ohio, a critical swing state ~ Anonymous,
214:Virginia Woolf was one example. She was called the "Lover of 100 Gangsters." ~ Sergio Leone,
215:Anyone who wants to be an example to others, must first examine himself. ~ Ephrem the Syrian,
216:A plan is an example of what could happen, not a prediction of what will happen. ~ Kent Beck,
217:But I also hold the very strong view that republicans need to lead by example. ~ Gerry Adams,
218:If you can’t be a good example, you’ll just have to be a horrible warning. ~ Jennifer Crusie,
219:Part of being a Jedi is setting an example."

-Corran Horn to Anakin Solo ~ Greg Keyes,
220:We know, for example, that feelings move us, and that we enjoy being moved. ~ Dallas Willard,
221:By His words and His example, Christ has shown us how to draw closer to Him. ~ Henry B Eyring,
222:He or she is greatest who contributes the greatest original practical example. ~ Walt Whitman,
223:Histories are more full of examples of the fidelity of dogs than of friends. ~ Alexander Pope,
224:I've tried to lead a straight, clean life, not set any kind of a bad example. ~ Elvis Presley,
225:Society is always taken by surprise at any new example of common sense. ~ Ralph Waldo Emerson,
226:The best inheritance a father can leave his children is a good example. ~ John Walter Bratton,
227:Why do I have to be an example for your kid? You be an example for your own kid. ~ Bob Gibson,
228:Your life is a personal lesson. For everyone else it is a loud example. ~ Richelle E Goodrich,
229:But now there was a classic example of “Order, counter-order, disorder”. ~ Winston S Churchill,
230:Example is not the main thing in influencing others. It is the only thing. ~ Albert Schweitzer,
231:I always try to set a positive example for my generation and promote confidence. ~ Keke Palmer,
232:I want to be remembered as a great actor - and a shining example of humanity. ~ Jesse L Martin,
233:When you can't find someone to follow, you have to find a way to lead by example. ~ Roxane Gay,
234:When you can’t find someone to follow, you have to find a way to lead by example. ~ Roxane Gay,
235:A person always doing his or her best becomes a natural leader, just by example. ~ Joe DiMaggio,
236:If you want to change somebody, don't preach to him. Set an example and shut up. ~ Jack LaLanne,
237:I'm a survivor - a living example of what people can go through and survive. ~ Elizabeth Taylor,
238:I read here and there in books, enjoying the examples and ignoring the argument. ~ Mason Cooley,
239:Is there a better example of natural selection in action than 'Project Runway?' ~ Jamais Cascio,
240:Richard Dawkins's The Selfish Gene is a classic example of science fiction. ~ Pope Benedict XVI,
241:Set a good example. Want to fuck yourself so that others want to fuck you too. ~ Heidi Julavits,
242:Setting a good example for your children takes all the fun out of middle age. ~ William Feather,
243:The road to learning by precept is long, but by example short and effective. ~ Seneca the Elder,
244:We should not want to permit providers, for example to have control over access. ~ Noam Chomsky,
245:A superior who works on his own development sets an almost irresistible example. ~ Peter Drucker,
246:Example is not the main thing in influencing others . . . it is the only thing. ~ John C Maxwell,
247:For example, there are twice as many English speakers in India than in England, and ~ Sean Platt,
248:If I can be an example of getting sober, then I can be an example for starting over ~ Macklemore,
249:No experiment is ever a complete failure. It can always be used as a bad example. ~ Paul Dickson,
250:The outstanding examples are still Cardozo’s Nature of the Judicial Process18 ~ Richard A Posner,
251:There are a lot of good things that we can do. Maybe my example can help someone. ~ Cheryl James,
252:A good example brings about so much good, but hypocrisy brings about so much evil. ~ Pope Francis,
253:As an example of wealth, good taste, and subtle intimidation, it took first prize. ~ Nalini Singh,
254:Example output:     Challenge Question 25: Top Territories Difficulty: Intermediate ~ Brian Cohen,
255:He set the example for all of us to humble ourselves before our Heavenly Father. ~ Robert D Hales,
256:It is foolish to expect a young man to follow your advice and to ignore your example. ~ Don Meyer,
257:My parents showed me by example that they could balance their work and family lives. ~ Ben Marcus,
258:No reproof or denunciation is so potent as the silent influence of a good example. ~ Hosea Ballou,
259:The power of our example is more important than the strength of our military. ~ William J Clinton,
260:And I don't want to use my troubles as an example of what to do and what not to do. ~ William Hurt,
261:An example of this is an urban legend told in some gaming circles about a gazebo. ~ Joseph Laycock,
262:Be a living, breathing example of the Highest Truth that resides within you. ~ Neale Donald Walsch,
263:If you want risk taking, set an example yourself and reward and praise those that do. ~ Jack Welch,
264:It now remains for the United States government to set a sensible example to the ~ Margaret Sanger,
265:Programming is a skill best acquired by practice and example rather than from books. ~ Alan Turing,
266:Setting a good example is a far better way to spread ideals than through force of arms. ~ Ron Paul,
267:There are many examples to show that people will work more for a cause than for cash. ~ Dan Ariely,
268:They should be impressed by the power of our example, not the example of our power. ~ Bill Clinton,
269:An obvious example is not guaranteeing health services to patients with dementia. ~ Ezekiel Emanuel,
270:Children learn much more by mute example than by spoken rules, or so it seems to me. ~ Stephen King,
271:Example is a bright looking-glass, universal and for all shapes to look into. ~ Michel de Montaigne,
272:Example is a dangerous lure: where the wasp got through the gnat sticks fast. ~ Jean de La Fontaine,
273:It is impossible, for example, while preserving reason, to want senselessness. ~ Fyodor Dostoyevsky,
274:It's important to teach your kids the value of being active by setting a good example. ~ Heidi Klum,
275:The novel is the highest example of subtle interrelatedness that man has discovered. ~ D H Lawrence,
276:There is no easy way to train an apprentice. My two tools are example and nagging. ~ Daniel Handler,
277:Tilda Swinton is a great example of a person who completely disappears into a role. ~ Jenna Fischer,
278:A daughter will follow in her mom’s footsteps so make sure to set a good example. ~ Elizabeth George,
279:A day doesn't go by when I don't get a compliment on L.A. Confidential, for example. ~ Curtis Hanson,
280:But for my own example, I'd never believe one little kid could have so much brains! ~ Bill Watterson,
281:It was one of the best examples I have seen of the church stepping up to be the church. ~ Jim Wallis,
282:Let Thy unexampled love constrain me into holy obedience, and render my duty my delight. ~ Anonymous,
283:Long is the road to learning by precepts, but short and successful by examples. ~ Seneca the Younger,
284:People need role models. They need to see examples of people in peoples' lives. ~ Coretta Scott King,
285:Religion is fire which example keeps alive, and which goes out if not communicated. ~ Joseph Joubert,
286:The best legacy I can leave my children is free speech, and the example of using it. ~ Philip Sidney,
287:Using iPads as cameras, for example, is like taking pictures with a cafeteria tray. ~ Brian Williams,
288:Belief was never mentioned at home, but right actions were taught by daily example. ~ Terry Pratchett,
289:Cottonballs are an example of something I'd want to buy, but not have as a nickname. ~ Demetri Martin,
290:Don't just tell your kids to be active and to get outside and play. Lead by example. ~ Summer Sanders,
291:Extremes meet, and there is no better example than the naughtiness of humility. ~ Ralph Waldo Emerson,
292:I am a prelude to better players, O my brothers! An example! Follow my example! ~ Friedrich Nietzsche,
293:Let us preach you, Dear Jesus, without preaching.... not by words but by our example. ~ Mother Teresa,
294:Nor custom, nor example, nor cast numbers Of such as do offend, make less the sin. ~ Philip Massinger,
295:Really, if the lower orders don't set a good example, what on earth is the use of them? ~ Oscar Wilde,
296:Yet another example of how every girl had to be one or the other: Pretty or smart. ~ Megan McCafferty,
297:A good example of the modern world is the Eurotunnel. And mobile phones - I like them. ~ Jools Holland,
298:Alan Menken, for example, is one of my heroes for all of the music he's written for Disney. ~ Dave Koz,
299:explained that I represented “an excellent example of Nature’s Occasional Mistakes. ~ Melanie Benjamin,
300:Holding hands, for example, is a way to remember how it feels to say nothing together. ~ Nicole Krauss,
301:I have the capacity of being more wicked than any example that man could set me. ~ James Clerk Maxwell,
302:I'm convinced that a person in my position must provide a positive example to people. ~ Vladimir Putin,
303:I said; 'his example too. Yes, his example. I forgot that.' "'But I do not. I cannot—I ~ Joseph Conrad,
304:It is difficult to bring people to goodness with lessons, but it is easy to do so by example. ~ Seneca,
305:People who read poetry, for example, like the feel, the heft and the smell of a book. ~ Simon Armitage,
306:Yet the age was not so utterly destitute of virtues but that it produced some good examples. ~ Tacitus,
307:Biocides, for example, are designed to kill bacteria—it's not a benign material. ~ William Stringfellow,
308:History is philosophy teaching by example and also by warning. ~ Henry St John 1st Viscount Bolingbroke,
309:I think that the best training a top manager can be engaged in is management by example. ~ Carlos Ghosn,
310:Setting an example is not the main means of influencing others, it is the only means. ~ Albert Einstein,
311:She doesn't want to end up like me. At least I'm giving someone an example not to follow. ~ Ned Vizzini,
312:You behold in me, Stephen said with grim displeasure, a horrible example of free thought. ~ James Joyce,
313:80% of wireless healthcare innovations, for example, are now on done on unlicensed spectrum, ~ Anonymous,
314:A “covenant,” for example, could be said to be a stunning blend of both law and love. ~ Timothy J Keller,
315:A tree is a fantastic example of beauty, but who has time to look at a tree? ~ Janwillem van de Wetering,
316:Families will always have their trials; be living examples of love, forgiveness, and care ~ Pope Francis,
317:Fuel conservation is a necessity, and I have to be the first person to set the example. ~ Veerappa Moily,
318:HOW COULD anything originate out of its opposite? For example, truth out of error? ~ Friedrich Nietzsche,
319:I hate, for example, whenever you hear someone say, 'You have work at being a couple.' ~ Vanessa Paradis,
320:I think leading by example is important, as I know the next generation is watching us. ~ Michael Skolnik,
321:No man is so insignificant as to be sure his example can do no hurt. ~ Edward Hyde 1st Earl of Clarendon,
322:Nothing is more confusing than people who give good advice but set a bad example. ~ Norman Vincent Peale,
323:Numerous examples have convinced me that God ultimately saves him whose motive is pure. ~ Mahatma Gandhi,
324:The Social Wishlist on Facebook is a great example of everything right about social media. ~ Denis Leary,
325:This is perhaps the most profound meaning of the book of Job, the best example of wisdom. ~ Paul Ricoeur,
326:A man can produce fortitude from his own vitals, but the true food of valor is example. ~ Thornton Wilder,
327:And as a nurse, I know very well the importance, for example, of electronic medical records. ~ Lois Capps,
328:Aristotle uses a mother's love for her child as the prime example of love or friendship. ~ Mortimer Adler,
329:Behold I am the blight; I have set an cexample for you. ~ The Church of Jesus Christ of Latter day Saints,
330:Every father should remember one day his son will follow his example, not his advice. ~ Charles Kettering,
331:Hazel's obsession with Hoosiers around the world was a textbook example of a false karass ~ Kurt Vonnegut,
332:Improper parental example in the home is a leading cause of the wandering of youth. ~ Nathan Eldon Tanner,
333:I'm quite an example. I have four kids, all from the same wife, all from the same husband. ~ Rick Nielsen,
334:It would be hard to find a more compelling example of the American dream than Alberto Gonzales. ~ Jon Kyl,
335:Mobile is the perfect example of what is enabling economic growth in the technology sector. ~ Max Levchin,
336:Now we are all fallen, youth from their fear, And age from that which bred it, good example. ~ Ben Jonson,
337:Pastor: One employed by the wicked to prove to them by his example that virtue doesn't pay. ~ H L Mencken,
338:Set a good example of what America means for the generations to come. They will need it. ~ Timothy Snyder,
339:Sometimes a great example is necessary to all the public functionaries of the state. ~ Napoleon Bonaparte,
340:The central activity of leadership is teaching - first by example, second by precept. ~ M Russell Ballard,
341:Watch out for people who implement more than what was agreed on and specified with examples ~ Gojko Adzic,
342:Besides, they looked like brothers. They looked like two examples of the same theme. ~ Catherine Ryan Hyde,
343:Christ is the ultimate example of how God enters the messiness of history to save his people. ~ Peter Enns,
344:Example is not the main thing in influencing others. It is the only thing. —ALBERT SCHWEITZER ~ Alan Cohen,
345:If thou dost seek to have what thou dost hide, By self-example mayst thou be denied. ~ William Shakespeare,
346:I think the only kind of acceptable evangelization is the evangelization of good example. ~ Andrew Greeley,
347:It is absolutely essential to have a living visible example of what a Christian ought to be. ~ Judah Smith,
348:That’s leadership: lead by example, lead from the front, inspire people to follow your lead. ~ Ed Viesturs,
349:The carbon tax is the single biggest rolled gold example of Federal Labor not listening. ~ Campbell Newman,
350:Your example, even more than your words, will be an eloquent lesson to the world. ~ Madeleine Sophie Barat,
351:An ill example may kindle a flame which years of amended character cannot quench. ~ Charles Haddon Spurgeon,
352:A typical American has 40 times the carbon footprint of someone from Bangladesh, for example. ~ Nessa Carey,
353:God calls us to be examples. Where our culture might expect little, God expects great things. ~ Alex Harris,
354:Most people would say 'the deets', but I say 'the tails'. Just another example of innovation. ~ Aziz Ansari,
355:My mother and my father were very nurturing and wonderful examples of how to live your life. ~ Jeff Bridges,
356:Nero: "Am I forbidden to do what all may do?"
Seneca: "From high rank high example is expected. ~ Seneca,
357:of the Pequod was a most wealthy example of these things. On its round border it bore the ~ Herman Melville,
358:The kind of knowledge captured in a model such as the PCB example goes beyond “find the nouns. ~ Eric Evans,
359:There is a contagion in example which few men have sufficient force of mind to resist. ~ Alexander Hamilton,
360:To start with, for example this year, 2004, is the bicentennial of Haitian independence. ~ Edwidge Danticat,
361:We should look at the lives of all as at a mirror, and take from others an example for ourselves. ~ Terence,
362:What inspires me is my daughter because I want to set a good example for her, as does my wife. ~ A J McLean,
363:You lead by example, not by force. But even the greatest example cannot make a person follow. ~ J T Cope IV,
364:Christianity is not "Jesus is our example." Christianity is "Jesus is our substitute." ~ Tullian Tchividjian,
365:Egypt, the fruitful parent of superstition, afforded the first example of the monastic life. ~ Edward Gibbon,
366:Good advice is something a man gives when he is too old to set a bad example. ~ Francois de La Rochefoucauld,
367:Good advice is something a man gives when he is too old to set a bad example. ~ Fran ois de La Rochefoucauld,
368:People will still be looking to the United States. Our example will still carry great weight. ~ Barack Obama,
369:Success in training the boy depends largely on the Scoutmaster's own personal example. ~ Robert Baden Powell,
370:There's so many examples of just how lucky we are to be born anywhere in this world that is free. ~ Kid Rock,
371:From the example of the past, the man of the present acts prudently so as not to imperil the future. ~ Titian,
372:Here are some examples of where you might be paying Trust Taxes or earning Trust Dividends: ~ Stephen R Covey,
373:If thou dost seek to have what thou dost hide,
By self-example mayst thou be denied. ~ William Shakespeare,
374:I just want to leave a positive memory of setting an example and bringing our youth with us. ~ Misty Copeland,
375:Improve others not by reasoning but by example. Let your existence, not your words be your preaching. ~ Amiel,
376:Kids don’t do what you say. They do what they see. How you live your life is their example. ~ Timothy Ferriss,
377:Life is never going to be perfect, as much as we want it to be, and I have to lead by example. ~ Patsy Kensit,
378:Only by taking Jesus' example into every part of our lives will we be able to win in life. ~ Loren Cunningham,
379:The early morning hour should be dedicated to praise: do not the birds set us the example? ~ Charles Spurgeon,
380:The Vienna Franks are a good example of urban white acid folk revivalism crossed with ska. ~ Douglas Coupland,
381:When John Murtha, for example, said the Marines are killing innocent civilians in cold blood. ~ George W Bush,
382:I feel that by getting rich in the way I did, I think my own example has hurt my own country. ~ Charlie Munger,
383:I like a lot of classic movies, like, for example, 'Citizen Kane', James Dean movies, etc, etc. ~ Tommy Wiseau,
384:It is a trite but true definition that examples work more forcibly on the mind than precepts. ~ Henry Fielding,
385:Natural objects, for example, must be experienced before any theorizing about them can occur. ~ Edmund Husserl,
386:The legacy of heroes is the memory of a great name and the inheritance of a great example. ~ Benjamin Disraeli,
387:There is nothing either good or bad but thinking makes it so,” wrote Shakespeare. For example: ~ Robert Holden,
388:We can lose our sense of personal power, for example, as a result of a blow to our social power. I ~ Amy Cuddy,
389:You have to check out 'March of the Penguins'. Penguins are the really ideal example of monogamy. ~ Rich Lowry,
390:A lot of people like cats. Take the Pope, for example: I read recently that he was a cat-oholic! ~ Milton Jones,
391:France must be an example to the world in the quality of its food, starting with its children. ~ Bruno Le Maire,
392:Girls is a fine example of someone writing what she knows and the painful limitations of doing so. ~ Roxane Gay,
393:I am sure that, after all, any man in my place should set a positive example for other people. ~ Vladimir Putin,
394:Infants manners are moulded more by the example of Parents, then by stars at their nativities. ~ George Herbert,
395:Our examples of enduring hardship are often more powerful than our stories of success and triumph. ~ Mark Dever,
396:our Redeemer, who was infinitely the most wonderful example of love that was ever witnessed. ~ Jonathan Edwards,
397:She needed me to be her mother, to teach by example. We didn’t have money, but we had each other. ~ Vicki Myron,
398:Sometimes, Ada,” she said, “I get very tired of you setting the example for us all. ~ Kimberly Brubaker Bradley,
399:Stalinism is a pathology of socialism, Hitlerism being the apposite example for capitalism. ~ Robert Heilbroner,
400:Analytics only goes so far. Basketball, more than baseball, for example, is really a team sport. ~ Steve Ballmer,
401:A person would have to change himself in order to be a living example of what he's singing about. ~ Jimi Hendrix,
402:General statements omit what we really want to know. Example: some horses run faster than others. ~ Mason Cooley,
403:God sent Jesus as an example to see if we could retain and maintain the Holy Spirit in human flesh. ~ Benny Hinn,
404:If you can't be a good example, you'll just have to be a horrible warning."
-Gwen Goodnight ~ Jennifer Crusie,
405:Ironically, we have even fewer examples of evolutionary transitions than we had in Darwin's time. ~ David M Raup,
406:It is a trite but true observation, that examples work more forcibly on the mind than precepts. ~ Henry Fielding,
407:Take a pinch of snuff, doctor, and acknowledge that I have scored over you in your example. ~ Arthur Conan Doyle,
408:The city of Detroit is the living, breathing example of Hillary Clinton's failed economic agenda. ~ Donald Trump,
409:There’s an example of the little view. The checker saw one thin dime, not the potential $250. ~ David J Schwartz,
410:The three most important ways to lead people are:... by example... by example... by example. ~ Albert Schweitzer,
411:To govern is to correct. If you set an example by being correct, who would dare to remain incorrect? ~ Confucius,
412:We are always an example to those whom we are teaching and training, whether we like it or not. ~ Colin Marshall,
413:Youth is the most difficult time of life. For example, suicide rarely occurs amongst old people. ~ Hermann Hesse,
414:A law imposing criminal penalties on protected speech is a stark example of speech suppression. ~ Anthony Kennedy,
415:Evidence suggested, for example, that most men with prostate cancer would never experience metastasis. ~ Sam Kean,
416:Historians write favorably, you know, for example, about Stalin because he was doing big things. ~ Jonah Goldberg,
417:I'd studied theater growing up and loved that, but didn't have many examples of artists around me. ~ Brit Marling,
418:If I, being a mother of two, can win a medal, so can you all. Take me as an example and don`t give up. ~ Mary Kom,
419:I hope ever to see America among the foremost nations, in examples of justice and liberality. ~ George Washington,
420:I really envy, in some respects, some of the people of faith I've known - A.J.[Muste], for example. ~ Nat Hentoff,
421:Life is too short for us to keep important words, for example, 'I love you', locked in our hearts. ~ Paulo Coelho,
422:Make requests, not demands.

example: “please” kill that zombie honey, I’m out of bullets. ~ Jesse Petersen,
423:Most movie-goers are overdosing on star coverage; it's the ultimate example of too much information. ~ Peter Bart,
424:Reconciliation takes time. Sometimes many decades, as the example of Europe shows. It is hard work. ~ Paul Kagame,
425:Salespeople on commission, for example, are seldom sensitive to the costs of the sales they produce. ~ W Chan Kim,
426:Take opera for example - to go to the opera you have to dress up in a tuxedo and pay lots of money. ~ Wim Wenders,
427:The flower is the poetry of reproduction. It is an example of the eternal seductiveness of life. ~ Jean Giraudoux,
428:This will provide an engine, an example that will allow Europe to go faster, further and better. ~ Jacques Chirac,
429:We in Germany could, for example, lower taxes. And who is against that? The Social Democrats. ~ Wolfgang Schauble,
430:A thief running away like mad from a ferocious watch-dog may be a splendid example of Zen. ~ Reginald Horace Blyth,
431:Bedtime tales, myths, legends, fairy tales, lie the lessons and examples of what a Goddess would do. ~ Emma Mildon,
432:Geronimo [is] example of our practice of destroying those who oppose us and then honoring them. ~ Howard Fast,
433:History provides few better examples of the dangers of governing by the interests of the moment. ~ Lars Brownworth,
434:It is difficult to bring people to goodness with lessons, but it is easy to do so by example. ~ Seneca the Younger,
435:I've always shown up, always been prepared. Everything I do comes back to the example I want to set. ~ Brett Favre,
436:Look at me! I'm big! I'm strong! I'm a superior example of froghood and capable of protecting us both! ~ E D Baker,
437:My father's example taught me self-reliance, to make my own luck, and to work to make things happen. ~ Neil Oliver,
438:My mother says honesty is the true mark of a person.” “If you can’t be a good example, be a warning. ~ Pippa Grant,
439:Preach by example of your lives rather than by words. Example is the very best sermon. ~ Rose Philippine Duchesne,
440:Search as we may, we don’t find in the Bible any example or concept of an inner call to ministry. ~ Colin Marshall,
441:The only rational way of educating is to be an example. If one can't help it, a warning example. ~ Albert Einstein,
442:There is always something for which there is no accounting. Take, for example, the whole world. ~ Leonard Michaels,
443:There is no intimacy without vulnerability. Yet another powerful example of vulnerability as courage. ~ Bren Brown,
444:This is a shining example of never quit, never give up, & never say never. I proved everyone wrong. ~ Mickie James,
445:For me, the life of the angler is an almost flawless example of how not to have a good time. ~ Christopher Hitchens,
446:I could not understand why Meryl Streep, for example, is allowed to work while pregnant and I'm not. ~ Robin Wright,
447:I like putting my money into things like food and shelter. I'm probably a bad example of an investor. ~ Simon Baker,
448:Imam Hussain's sacrifice is for all groups and communities, an example of the path of rightousness. ~ Edward Gibbon,
449:Instant coffee, for example, is a well–deserved punishment for being in a hurry to reach the future. ~ Alan W Watts,
450:In the discharge of thy place set before thee the best examples; for imitation is a globe of precepts. ~ John Locke,
451:It is all very well to say that a man is clever, but the reader wants to see examples of it... ~ Arthur Conan Doyle,
452:Nothing is set in concrete the way it typically is when one is, for example, pouring concrete. ~ Matthew B Crawford,
453:There is no intimacy without vulnerability. Yet another powerful example of vulnerability as courage. ~ Brene Brown,
454:The road is long if one proceeds by way of precepts but short and effectual if by way of personal example. ~ Seneca,
455:Whatever I do right I chalk up to my father’s example. Whatever I do wrong I blame squarely on fate. ~ Jodi Picoult,
456:when we practice putting others first, following Christ’s example, that small world expands. ~ Candace Cameron Bure,
457:Who but an English professor would threaten to kill a duck a day and hold up a goose as an example? ~ Richard Russo,
458:Abraham Lincoln said, “Example is not the main thing in influencing other people; it’s the only thing. ~ Chris Brady,
459:Anger is a good example of a negative emotion whose benefits have been diminishing in evolution. ~ Ant nio R Dam sio,
460:If you want to have a creative culture, you can't get it by reading books. You get it by example. ~ Barbara Corcoran,
461:I’ve always considered violence, of any type, a particularly cock-eyed example of human stupidity. ~ Fernando Pessoa,
462:Once you take care of yourself, you become the example, and then everybody around you can change. ~ Mariel Hemingway,
463:The best way for us to cultivate fearlessness in our daughters and other young women is by example. ~ Gloria Steinem,
464:The level of civilization in Texas definitely wasn't very high if the old man was an example of it. ~ Larry McMurtry,
465:There are easier things in life than trying to find a nice nailing jelly to a tree for example ~ Anonymous,
466:action to all windows. ” For example, Option-double-clicking any title bar minimizes all desktop windows, ~ Anonymous,
467:A fool, for example, thinks Shakespeare a great poet . . . yet the fool has never read Shakespeare. ~ Edgar Allan Poe,
468:As can be seen even by this limited number of examples proteins carry out amazingly diverse functions. ~ Michael Behe,
469:I don't think you see a pirate with a parrot on his shoulder, for example. And even with the accents. ~ Ray Stevenson,
470:The familiar material objects may not be all that is real, but they are admirable examples. ~ Willard Van Orman Quine,
471:The more personal an example, the more richly it becomes encoded and the more readily it is remembered. ~ John Medina,
472:There are soccer athletes that are known the world over except in the U.S. Thierry Henry, for example. ~ Adam Richman,
473:There's an age where a woman has to move on to another kind of power. Money, for example. Or a gun. ~ Chuck Palahniuk,
474:When men are able to influence so many others through their life and their example, they do not die. ~ Aleida Guevara,
475:You can't be a critic by simply being a griper. One has also to search out the examples of good work. ~ Wendell Berry,
476:A clue might ask, for example, for “A rhyming reminder of the past in the city of the NBA’s Kings. ~ Erik Brynjolfsson,
477:Electricity for example was considered a very Satanic thing when it was first discovered and utilized. ~ Zeena Schreck,
478:I can't imagine a better example of Things To Be Wary Of in the food department than bargain sushi. ~ Anthony Bourdain,
479:"I criticize America because I love her. I want her to stand as a moral example to the world." ~ Martin Luther King Jr,
480:I think you have a lot of examples on TV of what not to do, you don't have a lot of examples of what to do. ~ Ginuwine,
481:The Christian leader who seeks an example to follow does well to turn to the life of Jesus Himself. ~ J Oswald Sanders,
482:The example alone of a vicious prince will corrupt an age; but that of a good one will not reform it. ~ Jonathan Swift,
483:Writers acquire their technique by spotting, savoring, and reverse-engineering examples of good prose. ~ Steven Pinker,
484:YOU find some one parade all of a sudden some -ism- as new and revolutionary socialism, for example. ~ Sathya Sai Baba,
485:A perfect example of the new republic's urge to drape itself with the togas of classical respectability. ~ John Ashbery,
486:If you can't set a better example for progress, don't show disapproval against the worse tradition! ~ Israelmore Ayivor,
487:I’m a professional bad example. You can learn a lot by watching me. Or listening to me. Either one. ~ Robert A Heinlein,
488:In any relationship there are certain doors that should never be opened. The bathroom door, for example. ~ Richard Jeni,
489:It is the obligation of the ruler to continually renew himself in order to renew the people by his example. ~ Confucius,
490:The Gothic tradition was begun by Ann Radcliffe, a rare example of a woman creating an artistic style. ~ Camille Paglia,
491:Too often we judge other groups by their worst examples while judging ourselves by our best intentions. ~ George W Bush,
492:When you stand up for yourself, you are standing up for everyone who will follow your positive example! ~ Doreen Virtue,
493:You can eliminate, for example, a Brazil nut gene if you know that it will create an allergenic effect. ~ Jeremy Rifkin,
494:A king does not expend his substance to enslave men, but by his conduct and example makes them free. ~ Steven Pressfield,
495:Few things are harder to put up with than the annoyance of
a good example. —Pudd'nhead Wilson's Calendar ~ Mark Twain,
496:He spotted, for example, the importance of religion, or ‘fear of the gods’, in controlling Roman behaviour, ~ Mary Beard,
497:his dick, for example, was just that. It wasn’t odd or typical. It just was, by god. And isn’t that nice? ~ Steve Almond,
498:Marcus is a great example of that way of thinking. He’s always looking for ways a security system fails. ~ Cory Doctorow,
499:Marriage is the only known example of the happy meeting of the immovable object and the irresistible force. ~ Ogden Nash,
500:Perl is another example of filling a tiny, short-term need, and then being a real problem in the longer term. ~ Alan Kay,

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


   59 Occultism
   26 Philosophy
   16 Yoga
   14 Integral Yoga
   9 Christianity
   7 Kabbalah
   5 Buddhism
   2 Hinduism
   1 Integral Theory

   54 Aleister Crowley
   21 Sri Aurobindo
   16 Aldous Huxley
   14 The Mother
   14 Sri Ramakrishna
   13 Swami Krishnananda
   11 Satprem
   8 Saint Augustine of Hippo
   7 Friedrich Nietzsche
   7 Carl Jung
   6 Jorge Luis Borges
   5 Thubten Chodron
   5 Bokar Rinpoche
   4 Sri Ramana Maharshi
   4 Saint Teresa of Avila
   3 Swami Vivekananda
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino

   34 Magick Without Tears
   26 Liber ABA
   17 The Gospel of Sri Ramakrishna
   16 The Perennial Philosophy
   13 The Study and Practice of Yoga
   13 Poetics
   12 The Life Divine
   11 The Mothers Agenda
   11 Sri Aurobindo or the Adventure of Consciousness
   10 The Synthesis Of Yoga
   9 Words Of Long Ago
   9 Theosophy
   9 The Confessions of Saint Augustine
   9 Essays On The Gita
   9 A Garden of Pomegranates - An Outline of the Qabalah
   8 The Problems of Philosophy
   8 The Hero with a Thousand Faces
   7 Aion
   6 Twilight of the Idols
   6 The Secret Doctrine
   6 Talks
   6 On Education
   6 General Principles of Kabbalah
   6 Essays In Philosophy And Yoga
   5 The Secret Of The Veda
   5 The Interior Castle or The Mansions
   5 The Bible
   5 Tara - The Feminine Divine
   5 Knowledge of the Higher Worlds
   5 How to Free Your Mind - Tara the Liberator
   4 The 7 Habits of Highly Effective People
   4 Liber Null
   4 Agenda Vol 1
   3 The Way of Perfection
   3 The Mother With Letters On The Mother
   3 Sex Ecology Spirituality
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 The Ever-Present Origin
   2 The Castle of Crossed Destinies
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Raja-Yoga
   2 Letters On Yoga I
   2 Isha Upanishad
   2 Advanced Dungeons and Dragons 2E

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  In the meantime, one can have an overall view. For example, it is quite certain that under the influence of the supramental light, the transformation of the body consciousness will take place first then will come a progress in the mastery and control of all the movements and workings of all the body's organs; afterwards this mastery will gradually change into a kind of radical modification of the movement and then of the constitution of the organ itself. All this is certain, although rather vague to our perception. But what will finally take place - once the various organs are replaced by
  7The following texts were written by Mother in French.
  But I'm not at all discouraged, I just find it rather laughable. Only there are other far more serious things; for example, when you try to deceive yourselves - that is not so pretty. One should not mix up cats and kings. You should call a cat a cat and a king a king - and human instinct, human instinct - and not speak about things divine when they are utterly human, nor pretend to have supramental experiences when you are living in a blatantly ordinary consciousness.

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  By continuing this daily little ant-like struggle and by having to confront the same desires, the same 'distractions' every day, it seems to me I am wasting my energy in vain. Sri Aurobindo's
  Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not 'withdraw' for a certain time, to Almora, 18 for example, to Brewster's place,19 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of
  Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
  I have friends in Bangalore whom I would like to join for two or three weeks, perhaps more, perhaps less, however long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends ... etc. The need I am feeling is exactly that
   which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  So when an answer has been given to every question, what place remains for the work of art?
  When all is metamorphosized through Transcendence, what place remains for artistic metamorphosis? When all is supreme harmony, can this harmony be expressed otherwise than through silence, a smile, a radiance or 'inspired' poetry - of which Sri Aurobindo is the sole example; even so, his poetry is not drawn from the human level, it surpasses the human, it issues from elsewhere.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  Each one has the right to reunite with his supreme Origin whatever his place in the world order
  - that is the gift the Divine has given to matter, and this is your true destiny. And it is a special gift given to the earth; it does not exist in the other worlds. At the same time, each one has a particular role in the manifestation, which is determined by the Supreme, but this same role can exist on different levels depending upon the degree of evolution of 'that' which is within you. If 'that' within you is still very young, your realization may be absolute and you may effectively be able to reunite with the Supreme, but the field of realization in the world will be limited, very small. Along the vertical plane, you may be able to touch the Supreme directly, in spite of your smallness, but on the horizontal plane, the extent of your realization will be infinitesimal. We could take the example of Maheshwari, the Mother of Might and All-Wisdom. This aspect of the Mother will assume different forms depending upon the degree of evolution of 'that' within you: it might be a mere little group leader, a queen, an empress. She will be in the group leader as well as in the empress, but the field of realization will obviously be different.
  When seen from the supreme consciousness, the unfolding of all the destinies and all the possibilities of destiny is something infinitely interesting. For example, there are beings accused of megalomania because they have vast projects and great designs which do not always fit in with the world's present possibilities. Most often, it is a simple lack of judgment on their part, a lack of knowledge. They have indeed entered into communication with a higher truth, something that probably corresponds to a future phase of their destiny (which is why they are so convinced), but through lack of judgment, they do not see that the time for this truth has not yet come, that the circumstances are not yet ready, or that the conditions in which they were born prevent them from carrying out what they feel to be true. There is a gap between the vision of a truth and its present possibilities for realization. But these great dreams must not be killed, for it would mean killing something of your own future. Above all, we must refuse, energetically reject, this hideous morality of the Philistine which says that 'nothing ever changes,' this flat and vulgar common sense a la
  Sancho Panza. Simply, one must know how to wait and to nurture one's dreams for a long time.
  The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back ... precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
  It is certainly not an arbitrary construction of the type built by men, where everything is put pellmell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotel's walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movement - or to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
  During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didn't take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.

1.001_-_The_Aim_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  All knowledge gathered through observations, whether through a microscope or telescope, in laboratories, etc., is ultimately invalid because it presupposes the static existence of the observer himself, the scientist's capacity to impartially observe and to unconditionally understand the conditions of what he observes very strange indeed, really. How does the scientist take for granted or imagine that he is an unconditioned observer and everything that he observes is conditioned? It is not true, because the observing scientist is as much conditioned by factors as the object that he observes. So, who is to observe the conditions of his own observing apparatus: his body, his senses the eyes, for example, and even the mind, which is connected to the body? Inasmuch as the observing scientist the observing individual, the knowing person is as much conditioned and limited as the object that is observed or seen, it is not possible to have ultimately valid knowledge in this world.

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  It is also necessary here to make a distinction between the necessary and the unnecessary aspects of life, or the essentials and the non-essentials, we may say. We have umpteen kinds of perceptions and relationships in life. I see a tree in front of me, I see the Ganga flowing, I see the sun rising these are all perceptions. But I need not worry too much about these perceptions since they are indeterminate to a large extent, and except for the fact that they are cognitions and perceptions of certain facts outside, they do not mean much in my personal emotional life or volitional undertakings. In two important sutras, Patanjali draws a distinction between 'indeterminate perceptions' and 'determinate perceptions'. The determinate ones are those which have a direct connection with our daily life we cannot avoid them, and they control us to a large extent. The indeterminate ones are like the tree in front, for example. It is merely a perception and a knowledge of something that is there, but it is not going to harass us or control us in any visible or palpable manner.

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  To describe the series or the successive stages of this development there is, first, a perception of the object, such as a tree, for example, in front. I perceive an object in front of me such as a tree, and I am convinced that it is a real tree. The tree is really there; it is not an unreal perception. The existence of the tree is real. It is really there outside me. The 'outsideness' of the tree is also real. The tree is real, its externality to me is real and, therefore, I am now compelled to develop a real attitude towards it.
  The masters, whose records we have in such scriptures as the Upanishads, for example, tell us that there is a cosmic mystery behind this operation of individuality namely, the diversification of the Comic Principle. We cannot ask as to why it happened, because the intellect is interfering here. We are asking the reason why the intellect is there at all, and why individuality is there at all. That question cannot be asked because this intellect is an effect of individuality, and now we are trying to find the cause thereof. "Unbridled intellect is an obstacle," says Sankara in his commentary on the Brahma Sutras, because the intellect will insist that there is diversity. It will oblige us to accept that individuality is real, objects are real, our relationships to them must be real, and so forth. So we should not take the advice of the intellect hereafter. The mystery of cosmic manifestation, which is the diversification of the cosmic principle, is regarded as the controlling principle behind the existence and the functioning of the individual.
  The reason behind our feeling a solidity, concreteness, hardness, etc. of an object and a shape perceived by the eyes, is because the condition of the senses which perceive and that of the mind behind the senses are on the same level as the constitution of the object. That is why we can see this world and not the heavens, for example. We cannot say that heavens do not exist; but why do we not see them? Because the constitution of the objects of the heaven is subtler than, less dense than, the constitution of our present individuality the two are not commensurate with each other. Or, to give a more concrete example, why don't we hear the music when the radio is not switched on? Somebody must be singing at the radio station now, but our ears are unable to hear; they can't hear anything because the constitution, the structure, the frequency, the wavelength of the electrical message that is sent by the broadcasting station is subtler than the constitution and the structure of the eardrum. It is not possible for the eardrum to catch it because it is gross. But if you talk, I can hear, because the sound that you make by talking is of the same level or degree of density as the capacity of the eardrum. I can hear your sound, but not the sounds of radio waves, music, or the message, because of the dissimilarity of the structure of frequency, wavelength or density of structure.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  All the serious Orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a Buddhist Bhikku, for example, can own only nine objects his three robes, begging bowl, a fan, toothbrush, and so on. The Hindu and Mohammedan Orders have similar regulations; and so do all the important Orders of monkhood in Christianity.

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Knowledge is a function of being. When there is a change in the being of the knower,
  there is a corresponding change in the nature and amount of knowing. For example,
  the being of a child is transformed by growth and education into that of a man;

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Rsmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind.
  To develop the devotee's love for God, Vaishnavism humanises God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These Bhvs, or attitudes toward God, are known as nta, Dsya, Sakhya, Vtsalya, and Madhur. The rishis of the Veds, Hanumn, the cowherd boys of Vrindvan, Rm's mother Kausalya, and Rdhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though, living. Look at Harish. He is an example."
  Pratp Hazra, a middle-aged man, hailed from a village near Kmrpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshinewar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshinewar to "thicken the plot" by adding complications.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attributed it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Since the question of Magick has been slightly dealt with in the last chapter of this book, it is perhaps advisable here to state that the interpretations given to certain doctrines and to some of the Hebrew letters border very closely on magical formulae. I have purposely refrained, however, from entering into a deeper consideration of the Practical Qabalah, although several hints of value may be discovered in the explanation of the Tetragrammaton, for example, which may prove of no inconsiderable service. As I have previously remarked, this book is primarily intended as an elementary textbook of the Qabalah, interpreted as a new system for philosophical classification. This must consti- tute my sole excuse for what may appear to be a refusal to deal more adequately with methods of Attainment.
  - Israel Regardie.

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  1 We have the documents of Hinduism, and of two Chinese systems. But Hinduism has no single founder. Lao Tze is perhaps one of our best examples of a man who went away and had a mysterious experience; perhaps the best of all examples, as his system is the best of all systems. We have full details of his method of training in the Khang Kang King, and elsewhere. But it is so little known that we shall omit consideration of it in this popluar account.
  In analysing the nature of this work of controlling the mind, the student will appreciate without trouble the fact that two things are involvedthe person seeing and the thing seenthe person knowing and the thing known; and he will come to regard this as the necessary condition of all consciousness. We are too accustomed to assume to be facts things about which we have no real right even to guess. We assume, for example, that the unconscious is the torpid; and yet nothing is more certain than that bodily organs which are functioning well do so in silence. The best sleep is dreamless. Even in the case of games of skill our very best strokes are followed by the thought, I dont know how I did it; and we cannot repeat those strokes at will.
  1 We have dealt in this preliminary sketch only with examples of religious genius.
  Other kinds are subject to the same remarks, but the limits of our space forbid disucssion of these.

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Theosophy
   p. 13
   should not for the time being read anything into this fact, but merely take it as it presents itself. It makes it evident that man has three sides to his nature. This and nothing else will for the present be indicated here by the three words body, soul, and spirit. He who connects any preconceived meanings, or even hypotheses, with these three words will necessarily misunderstand the following explanations. By body is here meant that by which the things in the environment of a man reveal themselves to him, as in the example just cited, the flowers of the meadow. By the word soul is signified that by which he links the things to his own being, through which he experiences pleasure and displeasure, desire and aversion, joy and sorrow. By spirit is meant that which becomes manifest in him when, as Goethe expressed it, he looks at things as "a so-to-speak divine being." In this sense the human being consists of body, soul, and spirit.

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Buddhism
    Woe betide those who live by way of examples! Life is not with them. If you live according to an example, you thus live the life of that example, but who should live your own life if not yourself?
    So live yourselves. 25
    Brucke (bridge) feature in Nietzsche's Zrathustra in relation to the passage from man to the
    Obermensch (superman). For example, "What is great in man is that he is a a bridge and not a goal: what can be loved in man is that he is a going-across and a down-going. / I love those who do not know how to live except their lives be a down-going, for they are those who are going over" (tr. R. Hollingdale [Harmondsworth: Penguin, 1984], p. 44, tr. mod; words are as underlined in Jung's copy).
    9. Jung seems to be referring to episodes that occur later in the text: the healing of Izdubar (Liber
    24. Cf the contrast to John 14:6: Jesus said unto him, I am the way, the truth and the life, no man cometh unto the Father, but by me.
    25. The Draft continues: This is not a law, but notice of the fact that the time of example and law, and of the straight line drawn in advance has become overripe (p. IO).
    26. The Draft continues: My tongue shall wither if I serve up laws, if I prattle to you about teachings. Those who seek such will leave my table hungry (p. 10).
  34. November 12, 1913. After longing, the Draft has at the beginning of the following month, I seized my pen and began writing this (p. 13).
  35. This affirmation occurs a number of times in Jung's later writings see for example, Jane Pratt,
  Notes on a talk given by C. G. Jung: Is analytical psychology a religion? Springjournal of
  Archetypal Psychology and Jungian Thought (1972), p. 148.
  36. Jung later described his personal transformation at this time as an example of the beginning of the second half of life, which frequently marked a return to the soul, after the goals and ambitions of the first half of life had been achieved (Symbols of Traniformation [1952], CW 5, p. xxvi); see also The turning point of life (1930, CW 8).
  37. Jung is referring here to his earlier work. For example, he had written in 1905, Through the associations experiment we are at least given the means to pave the way for the experimental research of the mysteries of the sick soul (The psychopathological meaning of the associations experiment, CW 2, 897)
  38. In Psychological Types (1921) Jung noted that in psychology, conceptions are a product of the subjective psychological constellation of the researcher (CW 6, 9). This reflexivity formed an important theme in his later work (see my jung and the Making of Modem Psychology: The

1.013_-_Defence_Mechanisms_of_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The control of the self is, therefore, the refining of the individual personality in its manifold aspects, together with anything that may appear to belong to it, including taking into consideration all of its external relationships. Our individual existence is not limited to the physical body. It also includes its physical relationships - such as the family, for example. The members of a family are not visibly or physically attached to any individual in the family, not even to the head of the family, but there is an attachment psychologically; and the self is, therefore, to take note of that aspect of its individual existence. Both the internal structure and the external relationship are to be taken into consideration, because they are inseparable. We cannot say which precedes and which succeeds, or which has to come first and which later. They have to be taken into consideration simultaneously, almost.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Shall we always study to obtain more of these things, and not sometimes to be content with less? Shall the respectable citizen thus gravely teach, by precept and example, the necessity of the young mans providing a certain number of superfluous glow-shoes, and umbrellas, and empty guest chambers for empty guests, before he dies? Why should not our furniture be as simple as the Arabs or the Indians? When I think of the benefactors of the race, whom we have apotheosized as messengers from heaven, bearers of divine gifts to man, I do not see in my mind any retinue at their heels, any car-load of fashionable furniture. Or what if I were to allowwould it not be a singular allowance?that our furniture should be more complex than the Arabs, in proportion as we are morally and intellectually his superiors! At present our houses are cluttered and defiled with it, and a good housewife would sweep out the greater part into the dust hole, and not leave her mornings work undone. Morning work! By the blushes of Aurora and the music of Memnon, what should be mans _morning work_ in this world? I had three pieces of limestone on my desk, but I was terrified to find that they required to be dusted daily, when the furniture of my mind was all undusted still, and I threw them out the window in disgust. How, then, could I have a furnished house? I would rather sit in the open air, for no dust gathers on the grass, unless where man has broken ground.
  Be sure that you give the poor the aid they most need, though it be your example which leaves them far behind. If you give money, spend yourself with it, and do not merely abandon it to them. We make curious mistakes sometimes. Often the poor man is not so cold and hungry as he is dirty and ragged and gross. It is partly his taste, and not merely his misfortune. If you give him money, he will perhaps buy more rags with it. I was wont to pity the clumsy Irish laborers who cut ice on the pond, in such mean and ragged clothes, while I shivered in my more tidy and somewhat more fashionable garments, till, one bitter cold day, one who had slipped into the water came to my house to warm him, and I saw him strip off three pairs of pants and two pairs of stockings ere he got down to the skin, though they were dirty and ragged enough, it is true, and that he could afford to refuse the _extra_ garments which
  I offered him, he had so many _intra_ ones. This ducking was the very thing he needed. Then I began to pity myself, and I saw that it would be a greater charity to bestow on me a flannel shirt than a whole slop-shop on him. There are a thousand hacking at the branches of evil to one who is striking at the root, and it may be that he who bestows the largest amount of time and money on the needy is doing the most by his mode of life to produce that misery which he strives in vain to relieve. It is the pious slave-breeder devoting the proceeds of every tenth slave to buy a Sundays liberty for the rest. Some show their kindness to the poor by employing them in their kitchens. Would they not be kinder if they employed themselves there? You boast of spending a tenth part of your income in charity; maybe you should spend the nine tenths so, and done with it. Society recovers only a tenth part of the property then. Is this owing to the generosity of him in whose possession it is found, or to the remissness of the officers of justice?

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  Scarcely five hundred years ago, during the Renaissance, an unmistakable reorganization of our consciousness occurred: the discovery of perspective which opened up the three-dimensionality of space. This discovery is so closely linked with the entire intellectual attitude of the modern epoch that we have felt obliged to call this age the age of perspectivity and characterize the age immediately preceding it as the unperspectival age. These definitions, by recognizing a fundamental characteristic of these eras, lead to the further appropriate definition of the age of the dawning new consciousness as the aperspectival age, a definition supported not only by the results of modern physics, but also by developments in the visual arts and literature, where the incorporation of time as a fourth dimension into previously spatial conceptions has formed the initial basis for manifesting the new.Aperspectival is not to be thought of as merely the opposite or negation of perspectival; the antithesis of perspectival is unperspectival. The distinction in meaning suggested by the three terms unperspectival, perspectival, and aperspectival is analogous to that of the terms illogical, logical, and alogical or immoral, moral, and amoral. We have employed here the designation aperspectival to clearly emphasize the need of overcoming the mere antithesis of affirmation and negation. The so-called primal words (Urworte), for example, evidence two antithetic connotations: Latin altus meant high as well as low; sacer meant sacred as well as cursed. Such primal words as these formed an undifferentiated psychically-stressed unity whose bivalent nature was definitely familiar to the early Egyptians and Greeks. This is no longer the case with our present sense of language; consequently, we have required a term that transcends equally the ambivalence of the primal connotations and the dualism of antonyms or conceptual opposites.

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  We need only bear in mind how, in ordinary life, we regard the experiences and actions of others quite differently from our own. This cannot be otherwise, for we are interwoven with our own actions and experiences, whereas those of others we only contemplate. Our aim in these moments of seclusion must be so to contemplate and judge our own actions and experiences as though they applied not to ourselves but to some other person. Suppose, for example, a heavy misfortune befalls us. How different would be our attitude toward a similar misfortune had it befallen our neighbor. This attitude cannot be blamed as unjustifiable; it is part of human nature,
   p. 22
   p. 26
   the path to higher knowledge, he is able-before the word has found its way to his inner self-to take from it the sting which gives it the power to wound or vex. Take another example. We easily become impatient when we are kept waiting, but-if we tread the path to higher knowledge-we so steep ourselves in our moments of calm with the feeling of the uselessness of impatience that henceforth, on every occasion of impatience, this feeling is immediately present within us. The impatience that was about to make itself felt vanishes, and an interval which would otherwise have been wasted in expressions of impatience will be filled by useful observations, which can be made while waiting.

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  sensation, said John Stuart Mill. It is only the suggestion that
  is outside. Take an oyster for example. You know how pearls
  are made. A grain of sand or something gets inside and begins
  already there, because it is easy. If we think, just for
  examples sake, that the mind is like a needle, and the brain
  substance a soft lump before it, then each thought that we

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Let us take Tara as an example. Now, when we
  practice Tara meditation, we must make a mental

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination. For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning two should connote badness. The Greek prefix dys- (as in dyspepsia) and the Latin dis- (as in dishonorable) are both derived from duo. The cognate bis- gives a pejorative sense to such modern French words as bvue (blunder, literally two-sight). Traces of that second which leads you astray can be found in dubious, doubt and Zweifelfor to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its two-timers. Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of divisiona word, incidentally, in which our old enemy two makes another decisive appearance.
  Crude formulations of some of the doctrines of the Perennial Philosophy are to be found in the thought-systems of the uncivilized and so-called primitive peoples of the world. Among the Maoris, for example, every human being is regarded as a compound of four elementsa divine eternal principle, known as the toiora; an ego, which disappears at death; a ghost-shadow, or psyche, which survives death; and finally a body. Among the Oglala Indians the divine element is called the sican, and this is regarded as identical with the ton, or divine essence of the world. Other elements of the self are the nagi, or personality, and niya, or vital soul. After death the sican is reunited with the divine Ground of all things, the nagi survives in the ghost world of psychic phenomena and the niya disappears into the material universe.
  It is, however, certain that many activities undertaken by some minds at the present time were not, in the remote past, undertaken by any minds at all. For this there are several obvious reasons. Certain thoughts are practically unthinkable except in terms of an appropriate language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present. For long periods of history and prehistory it would seem that men and women, though perfectly capable of doing so, did not wish to pay attention to problems, which their descendants found absorbingly interesting. For example, there is no reason to suppose that, between the thirteenth century and the twentieth, the human mind underwent any kind of evolutionary change, comparable to the change, let us say, in the physical structure of the horses foot during an incomparably longer span of geological time. What happened was that men turned their attention from certain aspects of reality to certain other aspects. The result, among other things, was the development of the natural sciences. Our perceptions and our understanding are directed, in large measure, by our will. We are aware of, and we think about, the things which, for one reason or another, we want to see and understand. Where theres a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come to the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwersthat we are able to do, provided always that the willing be sufficiently intense and sustained. It is clear that many of the things to which modern men have chosen to pay attention were ignored by their predecessors. Consequently the very means for thinking clearly and fruitfully about those things remained uninvented, not merely during prehistoric times, but even to the opening of the modern era.

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  This is an example of one of the ways in which the adventure
  can begin. A blunderapparently the merest chancereveals
  again a veiled mysterious figurethe unknown.
  The story is told, for example, of King Arthur, and how he
  made him ready with many knights to ride ahunting. "As soon
  force then will become visible, untilas in the following legend
  of "The Four Signs," which is the most celebrated example of
  phenomenon catches the wandering eye and lures one away
  from the frequented paths of man. examples might be multi
  plied, ad infinitum, from every corner of the world.

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  1:Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes a patient and persistent action on the lines laid down by the knowledge, the force of our personal effort -- utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher -- guru. Last comes the instrumentality of Time -- kala; for in all things there is a cycle of their action and a period of the divine movement.
  7:For the Sadhaka of the Integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, -- if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the written Truth, -- sabdabrahmativartate -- beyond all that he has heard and all that he has yet to hear, -- srotaryasya srutasya ca. For he is not the Sadhaka of a book or of many books; he is a Sadhaka of the Infinite.


  18:As the supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every man, so its supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.
  28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
  32:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.
  33:The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character, which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the Sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.
  34:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

1.01_-_The_Science_of_Living, #On Education, #The Mother, #Integral Yoga
  so possess a double advantage: that of educating the mind and that of establishing control over the feelings and
  their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an
  instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Stories like these are not uncommon. There is an account, for example, of a man whose hand burned fast to the handle of an ax he raised to strike his father, and who went to his death without ever getting it free. Others tell of a son who raised an ax against his mother but ended up burying it in his own head instead, or a son who tried to feed his mother a soup of worms and was struck by lightning on the spot, his hair going white as a wild boar's, or a wife who suddenly turned into a sow when she offered her blind mother-in-law a rice cake she had smeared with her child's feces. Another woman who promised her mother-in-law some mutton but ate it all herself and gave her a stewed placenta instead, found her head transformed into that of a white mongrel dog. Still others tell of a sword that a man concealed on a mountain road intending to use it on his mother-in-law, which turned into a venomous snake, wrapping itself around his head and crushing his skull, and of a son who piled up large bags of sand planning to crush his parents under them, but ending up flattening himself instead.
  Another example of the consistency of Hakuin's views is his willingness to take up the village priest's function of moral correction, a purpose he fulfills through his attempts to resolve family discords in other letters in this volume. Also to be noted is that Hakuin does not offer Sukefusa a specific Zen solution to his problem, as he no doubt would have later on.

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
    (Illustration: A man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. For example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or vice versa. One woman may stay with an unsympathetic husband when she would really be happy in an attic with a lover, while another may fool herself into a romantic elopement when her only true pleasures are those of presiding at fashionable functions. Again, a boy's instinct may tell him to go to sea, while his parents insist on his becoming a doctor. In such a case, he will be both unsuccessful and unhappy in medicine.
    (Illustration: If a man like Napoleon were actually appointed by destiny to control Europe, he should not be blamed for exercising his rights. To oppose him would be an error. Anyone so doing would have made a mistake as to his own destiny, except in so far as it might be necessary for him to learn the lessons of defeat. The sun moves in space without interference. The order of Nature provides a orbit for each star. A clash proves that one or the other has strayed from its course. But as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. His example will help them to find their own paths and pursue them. Every man that becomes a Magician helps others to do likewise. The more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity.)

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  careful to avoid it.
  For example, one part of us may hold a child-like Sunday school conception of God as an old man in the sky, who sometimes is benevolent and at
  other times jealous and wrathful. We must be careful not to impute those
  enjoyment body is the form that a Buddha takes to teach high-level bodhisattvas. The nirmanakaya, or emanation body, is the form that a Buddha
  takes when he appears in our impure world. For example, Shakyamuni Buddha appeared as a historical person nearly 2,600 years ago. He was a nirmanakaya Buddha, an emanation body manifesting as a monk giving
  teachings in ancient India. A modern-day example of an emanation body is
  His Holiness the Dalai Lama. Many people believe that the Dalai Lama is a
  compassion, joy, equanimity, generosity, ethical discipline, patience, enthusiasm, concentration, wisdom, and so forthalthough each manifestation
  may emphasize a particular quality. For example, Tara symbolizes enlightened activity, while Avalokiteshvara embodies compassion. Among the
  diverse forms of Tara, Green Tara, who will be described below, eliminates
  look if they appeared in color, shape, and form? Even though all Buddhas
  have the same internal traits and qualities, they appear in different manifestations to emphasize certain characteristics. For example, an artist or a musician has an internal feeling or meaning he wants to express. In order to
  communicate it, he draws a picture with color and shape or creates a symphony with sound to express whats going on inside. In a similar way, Buddhas express their realizations in different external forms.

1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  I can give you examples of quantitative systems which we create in our practical daily life for the purpose of overcoming the urges of the ego and connecting it with wider or larger wholes. A physical individual, or a bodily person, is the lowest unit of reality as far as our experience goes. An utterly selfish individual is one who looks upon the body as the ultimate reality, and the only reality there is nothing else. Now, this is the grossest form of egoism, where the bodily individuality is regarded as the only reality and everything else is completely ignored. This is the animal's way of thinking, to some extent. The tiger has no concern for anything except its own personal existence, and it can pounce on anyone for the sake of its own security and existence.
  However, the point on hand is that a larger reality should also be qualitatively superior to the discrete particulars from which the mind is supposed to be withdrawn for the purpose of the practice of yoga. Though it is somewhat easy to bring about a quantitative increase in the concept of reality by methods such as the ones I just mentioned, it is a little more difficult to introduce a qualitative increase into the concept of reality. This is the main difficulty for everyone. However much we may concentrate on God, we will not be able to improve upon the human concept, even when there is a concept of God. So we feel unhappy even when we are meditating on God, because we have not improved the quality but have only increased the quantity, so that we may think of God as a large human individual a massive individual, as expansive as the universe itself, for example. That is quite wonderful, but still this human thought does not leave us.

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Essays from the Karmayogin
   mountain-peaks above the common level, they have attracted all eyes and fixed this withdrawal as the highest and most commanding Hindu ideal. It is for this reason that Sri Krishna laid so much stress on the perfect Yogin's cleaving to life and human activity even after his need of them was over, lest the people, following, as they always do, the example of their best, turn away from their dharma and bastard confusion reign. The ideal
  Yogin is no withdrawn and pent-up force, but ever engaged in doing good to all creatures, either by the flood of the divine energy that he pours on the world or by himself standing in the front of humanity, its leader in the march and the battle, but unbound by his works and superior to his personality.

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  older brothers and sisters who have already gotten their Ph.D.s, but they
  started out in kindergarten just like us. They are good examples for us
  because they show us what we can become when we practice with sincerity
  have. I want to have my cake and eat it, too, but if I have to choose, having it
  is more important because that gives me a sense of security. Cake is an example; we may enact this behavior in other aspects of our life. Generosity is the
  antidote that frees our mind.
  Poor me, Im so stingy; Ill never be like Tara, lets rejoice in the level of
  generosity we currently have and gradually expand it. For example, if we
  meet a ve-year-old who laments that he isnt big enough to play with the
  if we really hold Buddhist views. We may say that were a Buddhist but not
  actually know or agree with what the Buddha taught. For example, some people say, Im Buddhist, but they dont want to hear teachings on the sutras
  spoken by the Buddha. They just want to receive blessings and initiations
  the picture that we dont even realize that were there. But when we begin to
  take ourselves out, it feels terribly unnatural. For example, we might start
  our meditation session contemplating, Ill take myself out of the picture. It
  1. Think about the way in which our self-centeredness steps in and discriminates who is nice and who is mean, who is our friend and who is our
  enemy. Make specic examples in your life of that habit and observe how
  you judge and evaluate according to me.

1.02_-_Pranayama,_Mantrayoga, #Liber ABA, #Aleister Crowley, #Philosophy
  should do in form. Occasionally a mantra may be "given," "i.e.," heard in some unexplained manner during a meditation. One man, for example, used the words: "And strive to see in everything the will of God;" to another, while engaged in killing thoughts, came the words "and push it down," apparently referring to the action of the inhibitory centres which he was using. By keeping on with this he got his "result."

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  1:All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  With the power of words and skillful means,
  Using examples and illustrations.
  The Buddha teaches by means of sutras, verses,
  With the power of innumerable skillful means,
  Using various examples and illustrations.
  All these Bhagavats

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Let us take the example of the meaning "with
  intention." If we encounter a phrase in a tantra stating,
  they are used in the practice of the six yogas of
  Naropa, for example. "Definitive meaning" implies
  that the word must only be understood in the context
  would not be prepared to know the ,tantras.
  For example, the.tantra considered to be the root of
  all others is the Tantra of Enunciating Manjushri's
  and remains reserved to a small number of
  individuals. In the Gelugpa order, for example, only
  the best of the geshes have access to a tantric
  reporting Tara's intervention to save her followers
  from danger. Let us give two examples. The first one
  refers to danger caused by enemies and the second to
  intellectual capabilities. When they tell us about
  atomic power, for example, we believe them without
  being able to really see the proof for ourselves. Only

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Our growth from infancy to adulthood is in accordance with natural law. And there are many dimensions to growth. Reaching our full physical maturity, for example, does not necessarily assure us of simultaneous emotional or mental maturity. On the other hand, a person's physical dependence does not mean that he or she is mentally or emotionally immature.
  For example, a person in charge of a physical asset, such as a machine, may be eager to make a good impression on his superiors. Perhaps the company is in a rapid growth stage and promotions are coming fast. So he produces at optimum levels -- no downtime, no maintenance. He runs the machine day and night. The production is phenomenal, costs are down, and profits skyrocket.
  If you had known, for example, that you would be teaching the material on the P/PC Balance principle to someone else within 48 hours, would it have made a difference in your reading experience?
  Try it now as you read the final section in this chapter. Read as though you are going to teach it to your spouse, your child, a business associate, or a friend today or tomorrow, while it is still fresh, and notice the difference in your mental and emotional process.

1.02_-_The_Human_Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
    1. Effects of mortal sin. 2. It prevents the soul's gaining merit. 3. The soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the divine perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. examples of the devil's arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.
  19.: As I said elsewhere,29' he works like a file, secretly and silently wearing its way: I will give you some examples to show how he begins his wiles. For instance: a nun has such a longing for penance as to feel no peace unless she is tormenting herself in some way.30' This is good in itself; but suppose that the Prioress has forbidden her to practise any mortifications without special leave, and the sister thinking that, in such a meritorious cause, she may venture to disobey, secretly leads such a life that she loses her health and cannot even fulfil the requirements of her rule-you see how this show of good ends. Another nun is very zealous about religious perfection; this is very right, but may cause her to think every small fault she sees in her sisters a serious crime, and to watch constantly whether they do anything wrong, that she may run to the Prioress to accuse them of it. At the same time, may be she never notices her own shortcomings because of her great zeal about other people's religious observance, while perhaps her sisters, not seeing her intention but only knowing of the watch she keeps on them, do not take her behaviour in good part.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The purpose of all words is to illustrate the meaning of an object. When they are heard, they should enable the hearer to understand this meaning, and this according to the four categories of substance, of activity, of quality and of relationship. For example cow and horse belong to the category of substance. He cooks or he prays belongs to the category of activity. White and black belong to the category of quality. Having money or possessing cows belongs to the category of relationship. Now there is no class of substance to which the Brahman belongs, no common genus. It cannot therefore be denoted by words which, like being in the ordinary sense, signify a category of things. Nor can it be denoted by quality, for it is without qualities; nor yet by activity because it is without activityat rest, without parts or activity, according to the Scriptures. Neither can it be denoted by relationship, for it is without a second and is not the object of anything but its own self. Therefore it cannot be defined by word or idea; as the Scripture says, it is the One before whom words recoil.
  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.
  Coming as it does from a devout Catholic of the Counter-Reformation, this statement may seem somewhat startling. But we must remember that Olier (who was a man of saintly life and one of the most influential religious teachers of the seventeenth century) is speaking here about a state of consciousness, to which few people ever come. To those on the ordinary levels of being he recommends other modes of knowledge. One of his penitents, for example, was advised to read, as a corrective to St. John of the Cross and other exponents of pure mystical theology, St. Gertrudes revelations of the incarnate and even physiological aspects of the deity. In Oliers opinion, as in that of most directors of souls, whether Catholic or Indian, it was mere folly to recommend the worship of God-without-form to persons who are in a condition to understand only the personal and the incarnate aspects of the divine Ground. This is a perfectly sensible attitude, and we are justified in adopting a policy in accordance with itprovided always that we clearly remember that its adoption may be attended by certain spiritual dangers and disadvantages. The nature of these dangers and disadvantages will be illustrated and discussed in another section. For the present it will suffice to quote the warning words of Philo: He who thinks that God has any quality and is not the One, injures not God, but himself.
  So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckharts, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the thou from the That.

1.02_-_The_Objects_of_Imitation., #Poetics, #Aristotle, #Philosophy
  Now it is evident that each of the modes of imitation above mentioned will exhibit these differences, and become a distinct kind in imitating objects that are thus distinct. Such diversities may be found even in dancing, flute-playing, and lyre-playing. So again in language, whether prose or verse unaccompanied by music. Homer, for example, makes men better than they are; Cleophon as they are; Hegemon the Thasian, the inventor of parodies, and Nicochares, the author of the Deiliad, worse than they are. The same thing holds good of Dithyrambs and Nomes; here too one may portray different types, as Timotheus and Philoxenus differed in representing their Cyclopes. The same distinction marks off Tragedy from Comedy; for Comedy aims at representing men as worse, Tragedy as better than in actual life.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Modern conceptions of mathematics, chemistry, and physics are sheer paradox to the" plain man" who thinks of matter, for example, as something that he can knock up against. There appears to be no doubt nowadays that the ultimate nature of Science in any of its branches will be purely abstract, almost of a
  Qabalistic character one might say, even though it may never be officially denominated the Qabalah. It is natural and proper to represent the Cosmos or any part of it, or its

1.02_-_THE_PROBLEM_OF_SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  did Socrates succeed in mastering himself? His case was at bottom only
  the extreme and most apparent example of a state of distress which
  was beginning to be general: that state in which no one was able to
  master himself and in which the instincts turned one against the other.
  As the extreme example of this state, he fascinated--his terrifying
  ugliness made him conspicuous to every eye: it is quite obvious that he

1.02_-_The_Refusal_of_the_Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  In the above section, and throughout the following pages, I have made no attempt to exhaust the evidence. To have done so (after the manner, for example, of Frazer, in The Golden Bough) would have enlarged my chapters prodigiously without making the main line of the monomyth any clearer. Instead, I am giving in each section a few striking examples from a number of widely scattered, repre sentative traditions. During the course of the work I shift my sources gradually, so that the reader may savor the peculiar qualities of the various styles. By the time he comes to the last page, he will have reviewed an immense number of mythologies. Should he wish to prove whether all might have been cited for every section of the monomyth, he need only turn to some of the source volumes enumerated in the footnotes and ramble through a few of the multitude of tales.
  This is indeed a dull and unrewarding finish. Apollo, the sun, the lord of time and ripeness, no longer pressed his frightening suit, but instead, simply named the laurel his favorite tree and ironically recommended its leaves to the fashioners of victory wreaths. The girl had retreated to the image of her parent and there found protectionlike the unsuccessful husband whose dream of mother love preserved him from the state of cleaving to a wife.
  The literature of psychoanalysis abounds in examples of such desperate fixations. What they represent is an impotence to put off the infantile ego, with its sphere of emotional relationships and ideals. One is bound in by the walls of childhood; the father and mother stand as threshold guardians, and the timorous soul, fearful of some punishment, fails to make the passage through the door and come to birth in the world without.
  Dr. Jung has reported a dream that resembles very closely the image of the myth of Daphne. The dreamer is the same young man who found himself (supra, p. 55) in the land of the sheep the land, that is to say, of unindependence. A voice within him says, "I must first get away from the father"; then a few nights later: "a snake draws a circle about the dreamer, and he stands like a tree, grown fast to the earth." This is an image of the magic circle drawn about the personality by the dragon power of the fixating parent. Brynhild, in the same way, was protected in her virginity, arrested in her daughter state for years, by the circle of the fire of all-father Wotan. She slept in timelessness until the coming of Siegfried.

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 47
   times to the most contradictory views and, at the same time, bring entirely to silence all assent, and more especially, all adverse criticism. The point is that in so doing, not only all purely intellectual judgment be silenced, but also all feelings of displeasure, denial, or even assent. The student must at all times be particularly watchful lest such feelings, even when not on the surface, should still lurk in the innermost recess of the soul. He must listen, for example, to the statements of people who are, in some respects, far beneath him, and yet while doing so suppress every feeling of greater knowledge or superiority. It is useful for everyone to listen in this way to children, for even the wisest can learn incalculably much from children. The student can thus train himself to listen to the words of others quite selflessly, completely shutting down his own person and his opinions and way of feeling. When he practices listening without criticism, even when a completely contradictory opinion is advanced, when the most hopeless mistake is committed before him, he then learns, little by little, to blend himself with the being of another and become identified with it. Then he hears through the words into
   p. 48
  But in any circumstances, one precaution is necessary, failing which it were better to leave untrodden all steps on the path to higher knowledge. It is necessary that the student should lose none of his qualities as a good and noble man, or his receptivity for all physical reality. Indeed, throughout his training he must continually increase his moral strength, his inner purity, and his power of observation. To give an example:
   p. 55
  For the present, only these two examples can be given to show how enlightened insight into human nature may be achieved; they will at least serve to point out the way to be taken. By gaining the inner tranquility and repose indispensable for such observation, the student will have undergone a great inner transformation. He will then soon reach the point where this enrichment of his inner self will lend confidence and composure to his outward demeanor. And this transformation of his outward demeanor will again react favorably on his soul. Thus he will be able to help himself further along the road. He will find ways and means of penetrating more and more into the secrets of human nature which are hidden from our external senses, and he will then also become ripe for a deeper insight into the mysterious connections between human nature and all else that exists in the universe. By following this path the student approaches closer and closer to the moment when he can effectively take the first steps of initiation. But before these can be taken, one
   p. 74

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  Besides their first suggestions of landscape painting, the murals are the first examples of what has come to be known as the "still life," i.e., the objectification of nature already expressed in the Roman garden designs of the same period and heralded by the pastoral scenes of late Bucolic poetry such as Virgil's Ecloges. It was principally by incorporating these novel elements of ancient culture and realizing their implications that the Renaissance was able to create the three-dimensional perspectival world from a two-dimensional and unperspectival culture.
  The transition mirrored in Petrarch's letter of six hundred years ago was primarily an unprecedented extension of man's image of the world. The event that Petrarch describes in almost prophetic terms as "certainly of benefit to himself and many others" inaugurates a new realistic, individualistic, and rational understanding of nature. The freer treatment of space and landscape is already manifest in the work of AmbrogioLorenzetti and Giotto; but although Giotto's landscape with its hill motifs, for example, is still a predominantly symbolic representation of Umbrian nature, his treatment represents a decided shift away from the unperspectival world. This shift is continued by his apprentices, FraAngelico and Masolino, and later by Paolo Uccello and the brothers Limbourg (in the Trs riches heuresduDuc de Berry), who elaborate perspectival painting with ever greater detail. What Giotto merely anticipated, namely the establishment of a clear contour of man, is first achieved by Masaccio. It is a characteristic also expressed in Andrea Pisano'sreliefs, particularly in his "Astronomer's relief" on the campanile in Florence, and notably evident in the works of Donatello. We must also remember Lorenzo Ghiberti, whose early Bronze relief, the "Sacrifice of Isaac"(1401-02),is a remarkably authentic rendering of free, open, and unenclosed space.
  About the same time, the brothers van Eyck began to bring increasing clarity and force to the perspectival technique of their painting, while a plethora of attempts at perspective by various other masters points up the need for spatializationon the one hand, and the difficulty of rendering it on the other. Numerous works by these frequently overlooked minor masters bear witness to the unprecedented inner struggle that occurred in artists of that generation of the fifteenth century during their attempts to master space. Their struggle is apparent from the perplexed and chaotic ventures into a perspectival technique which are replete with reversed, truncated, or partial perspective and other unsuccessful experiments. Such examples by the minor masters offer a trenchant example of the decisive process manifest by an increased spatial awareness: the artist's inner compulsion to render space which is only incompletely grasped and only gradually emerges out of his soul toward awareness and clear objectivation and his tenacity in the face of this problem because, however dimly, he has already perceived space.
  It is, of course, considered disreputable today to trace or uncover subtle linguistic relationships that exist, for example, between the terms "eight" (acht) and "night" (Nacht). Eventhough language points to such relationships and interconnections, present-day man carefully avoids them, so as to keep them from bothering his conscience. Yet despite this, the things speak for themselves regardless of our attempts to denature them, and their roots remain as long as the word remains that holds them under its spell. It will be necessary, for instance, to discuss in Part Two the significance of the pivotal and ancient word "muse," whose multifarious background of meanings vividly suggests a possible aperspectivity. Here we would only point to the illumination of the nocturnal-unperspectival world which takes place when perspective is enthroned as the eighth art. The old, seven-fold, simple planetary cavern space is suddenly flooded by the light of human consciousness and is rendered visible, as it were, from outside.
  This deepening of space by illumination is achieved by perspective, the eighth art. In the Western languages, the n-less "eight," an unconscious expression of wakefulness and illumination, stands in opposition to the n-possessing and consequently negatively-stressed "night." There are numerous examples: German acht-Nacht; French huit-nuit; English eightnight; Italian otto-notte; Spanish ocho-noche; Latinocto-nox (noctu); Greekochto-nux (nukto).
  This example again suggests to what extent perspective is the most tangible expression of an entire epoch. The basic concern of perspective, which it achieves, is to "look through" space and thereby to perceive and grasp space rationally. The very word "perspective" conveys this intent, as Drer suggests: "Besides, perspectiva is a Latin term meaning `seeing through." It is a "seeing through" of space and thus a coming to awareness of space. It is irrelevant here whether we accept Drers interpretation and translate perspicere (from which perspectiva derives) in his sense as "seeing through," or render it, with Panofsky, as "seeing clearly." Both interpretations point to the same thing. The emergent awareness of distantiating space presupposes a clear vision; and this heightening of awareness is accompanied by an increase of personal or ego-consciousness.
  Aretino's reproach, as well as Agrippa's more pointed remark, both of which characterize the unperspectival world and its mode of expression as "deformity" and "false vision", demonstrate clearly that space had already entered consciousness and become accepted at the outset of the sixteenth century. Having achieved and secured the awareness of space, man in the sixteenth century is overcome by a kind of intoxication with it. This perspectival intoxication with space is clearly evident, for example, in Altdorfer's interiors and in the many depictions of church interiors by the Netherlandic masters that have an almost jubilant expression. It is this jubilation that silences the voice of those who still attempted to preserve the old attitude toward the world. The silencing of objections was facilitated to a considerable degree by the fact that Petrarch's experience of landscape and space, as well as Leonardo's application and theory of perspective, had become common property and were evident in the increasing prevalence of landscape painting throughout Europe. We shall only mention a few of the great European masters who repeatedly took up the question of the perception and depiction of space in landscape: Altdorfer, van Goyen; Poussin, Claude Lorrain; Ruysdael, Magnasco; Watteau, Constable, Corot, Caspar David Friedrich; Millet, Courbert;Manet,Monet, Renoir, and finally, van Gogh and Rousseau.
  Space is the insistent concern of this era. In underscoring this assertion, we have relied only on the testimony of its most vivid manifestation, the discovery of perspective. We did, however, mention in passing that at the very moment when Leonardo discovers space and solves the problem of perspective, thereby creating the possibility for spatial objectification in painting, other events occur which parallel his discovery. Copernicus, for example, shatters the limits of the geocentric sky and discovers heliocentric space; Columbus goes beyond the encompassing Oceanos and discovers earth's space: Vesalius, the first major anatomist, bursts the confines of Galen's ancient doctrines of the human Body and discovers the body's space; Harvey destroys the precepts of Hippocrates' humoral medicine and reveals the circulatory system. And there is Kepler, who by demonstrating the elliptical orbit of the planets, overthrows antiquity's unperspectival world-image of circular and flat surfaces (a view still held by Copernicus) that dated back to Ptolemy's conception of the circular movement of the planets.
  Let us then select and examine from the many new forms of expression a particularly vivid example from the pictorial arts as a first step toward clarifying our intention. During recent decades, both Picasso and Braque have painted several works that have been judged, it would seem, from a standpoint which fails to do them justice. As long as we consider a drawing like the one by Picasso reproduced here (fig.1) in purely aesthetic terms, its multiplicity of line, even where the individual lines appear "beautiful" in themselves, will seem confusing rather than beautiful. And, as we have been taught to believe, beauty is a traditional category for evaluating a work of art. Yet such pictures or drawings as this demand more of the viewer than aesthetic contemplation based an criteria of beauty; and the relationship of the two is palpably evident, in German at least, from the previously overlooked root kinship of the words schn (beautiful) and schauen (to view, contemplate).
  Among the portraits to which we refer are several executed since 1918 in which Picasso shows the figure simultaneously "full face" and "profile," in utter disregard of aesthetic conventions (fig.2). What at first glance appears to be distorted or dislocated, as for example the eyes, is actually a complementary overlapping of temporal factors and spatial sectors, audaciously rendered simultaneously and conspatially on the pictorial surface. In this manner, the figure achieves its concrete character of wholeness and presence, nourished not by the psychistic demand for beauty but by the concretion of time.
  Aperspectivity, through which it is possible to grasp and express the new emerging consciousness structure, cannot be perceived in all its consequences be they positive or negative unless certain still valid concepts, attitudes, and forms of thought are more closely scrutinized and clarified. Otherwise we commit the error of expressing the "new" with old and inadequate means of statement. We will, for example, have to furnish evidence that the concretion of time is not only occurring in the previously cited examples from painting, but in the natural sciences and in literature, poetry, music, sculpture, and various other areas. And this we can do only after we have worked out the new forms and modes necessary for an understanding of aperspectivity.
  Let us again look at our example of the fusion of time and the psyche: as long as time is dredged up from oblivion and thrust into visibility in bits and pieces, our preoccupation with the past aspect of time will bring on further chaos and disintegration. But the moment we are successful, like Picasso, in wresting past "time" - that is latently present time - from oblivion via its appropriate structure and means of expression, and render it visibly anew and thus present, then the importance we accord to the earlier times and their diverse structures of consciousness will become apparent in the development of aperspectivity.

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  obstructing the path of meditation.
  As examples of chi-ching, Japanese commentaries conven
  tionally refer to such things as 'twinkling the eyes,' 'raising the

1.02_-_To_Zen_Monks_Kin_and_Koku, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  In view of how vigorously Hakuin dedicated himself to such teaching activity during his sixties and seventies-in one two-year period, for example, he visited and taught at twenty-five different temples
  -it is interesting to find him here at the age of forty-three, at the start of his teaching career, showing such reluctance to accept a teaching assignment. Evidently, Hakuin did not lecture at the request of another temple until eight years after this. His text was the Blue Cliff Record.

1.02_-_Twenty-two_Letters, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various
  He created a reality out of nothing, called the nonentity into existence and hewed, as it were, colossal pillars from intangible air. This has been shown by the example of combining the letter with
   p. 24

1.032_-_Our_Concept_of_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Though this is a very satisfactory solution, and we can conceive God as an organic unifying principle of the cosmos which He has created, it becomes difficult to understand the factors that were responsible for the creation of the world, whether bondage is real or not, and what sort of relationship really exists between the soul and the body. Is the body a quality, an attribute of the soul, or is it something quite different from the soul? How does the soul pervade the body? examples have been given. When we soak cloth in water, we find that every fibre of the cloth is permeated by water. The whole cloth is wet with water. Every part of the cloth has absorbed water, so that there is no part of the cloth where water is not. In that sense we can say that God is everywhere in the world. Yet, water is not the cloth they are two different things. We can wring out the water from the cloth, and then dry it. Water and milk can be mixed together so that we cannot know where the water is and where the milk is. Yet we know that milk is milk and water is water they are not one and the same thing. Though we cannot distinguish between water and milk when they are mixed together, they are yet independent and cannot be identified one with the other.

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Vydhi styna saaya pramda (I.30) Pramada is the other obstacle in the sutra that is mentioned by Patanjali. Blunder, floundering and gross error are called pramada. What can be a greater blunder than to forget the existence of God and our purpose in life? Most of the students do not go beyond this stage; they end with this. Their life closes with this difficulty. They make a serious blunder in choosing a different line of activity altogether. For example, suddenly there can be an emotion fired up within to save the world from falling into to hell. They will think that, "We have come to a stage now where we have to lift the world from perdition." There will be arguments after arguments, logically deduced, justifying this attitude, because logic also comes from the mind it does not come from outside. The aspiration of the spirit for God-realisation will be dubbed as selfishness of the worst type. Even today we have thousands of people before us who have such suspicions in their minds. These suspicions do not arise merely in idiotic minds, but they also arise in minds of those who are very intelligent, very learned, very honest and sincere in their approach. Such people will have doubts of this type, and come to think that working for the liberation of others is better than working for the liberation of one's own self, because one's own self is a selfish centre. The thinking is: "This is very clear everybody knows that, and it does not require very much argument to prove that a single person's salvation is selfish compared to the salvation of many others."

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