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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,

classes ::: Offering, injunction, noun, verb, temp,
children ::: Savitri (experiments)
branches ::: experiments, thought experiments

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

vow, pledges, oath, promise?, injunctions (large)

  A very worthy experiment is one canto of Savitri a day for a month (ahh it has 50 cantos... some days will need to be doubles..)

  Okay then Savitri in 50 days. On a big paper on the wall. If I pray for the strength to do it aswell.

  meta : the purpose of experiments? to find proofs?
  experiments: tests of capacity of imagination
    imagined conversations

  experiments of prayer.

  49 ::: a canto a day of Savitri until completion
  30 days of
  30 days of Savitri
  30 days of cwsa/mcw
  30 days of prayer
  extended periods of soberiety
  extended periods of rejection
  10 minutes of only Psychic approved action
  read at least 1 page of Savitri per waking hour

  psychological experiment
  thought experiment(related to questions)
  willpower experiments
  magicial experiments
  drug experiments
  time experiments
  life experiments
  science experiments
  meditation based    

  90 days of no fap (only made it to 87)
  1000 pushups in a day
  90 days no fap

  Don't be too timid and squeamish about your actions. All life is an experiment. The more experiments you make the better. ~ Ralph Waldo Emerson

  The Pacific Crest Trail is a 2,663 mile footpath from Mexico to Canada by way of California, Oregon, and Washington. It passes through 25 national forests and 7 national parks.
  list 50 good books ::: how many good books have I read the majority of? what is that number at? Considering the size of peoples references and indexes.. you would think they have read easily 50-200+ books. I really dont think ive read that many.. what does my goodreads say? 78.. hmm. still. 50 great books then? obviously 132 will aid greatly.

see also ::: magical ritual, rules
see also ::: goals,
see also ::: offering, todo?, injunctions, the way, 2.06 - The Wand, accomplishments, the Book, the Record,
see also ::: APPENDIX, spells

word class:noun
word class:verb


questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com







experiment of God
Savitri (experiments)
Serial Experiments Lain
thought experiments

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

experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, supposition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting. :::

experimental ::: a. --> Pertaining to experiment; founded on, or derived from, experiment or trial; as, experimental science; given to, or skilled in, experiment; as, an experimental philosopher.
Known by, or derived from, experience; as, experimental religion.

experimentalize ::: v. i. --> To make experiments (upon); to experiment.

experimentally ::: adv. --> By experiment; by experience or trial.

experimentarian ::: a. --> Relying on experiment or experience. ::: n. --> One who relies on experiment or experience.

experimentation ::: n. --> The act of experimenting; practice by experiment.

experimentative ::: a. --> Experimental; of the nature of experiment.

experimentator ::: n. --> An experimenter.

experimented ::: imp. & p. p. --> of Experiment

experimenter ::: n. --> One who makes experiments; one skilled in experiments.

experiment ::: n. --> Atrial or special observation, made to confirm or disprove something doubtful; esp., one under conditions determined by the experimenter; an act or operation undertaken in order to discover some unknown principle or effect, or to test, establish, or illustrate some suggest or known truth; practical test; poof.
Experience. ::: v. t.

experimentist ::: n. --> An experimenter.

Experimental Group ::: In research, the group of subjects who receive the independent variable.

Experimental Method ::: Research method using random assignment of subjects and the manipulation of variables in order to determine cause and effect.

Experimenter Bias ::: Errors in a research study due to the predisposed notions or beliefs of the experimenter.

Experiment: (Lat. experiri, to try) Any situation which is deliberately set up by an investigator with a view to verifying a theory or hypothesis. -- A.C.B.

Experimental Psychology: (1) Experimental psychology in the widest sense is the application to psychology of the experimental methods evolved by the natural sciences. In this sense virtually the whole of contemporary psychology is experimental. The experimental method consists essentially in the prearrangement and control of conditions in such a way as to isolate specific variables. In psychology, the complexity of subject matter is such that direct isolation of variables is impossible and various indirect methods are resorted to. Thus an experiment will be repeated on the same subjects with all conditions remaining constant except the one variable whose influence is being tested and which is varied systematically by the experimenter. This procedure yields control data within a single group of subjects. If repetition of the experiment with the same group introduces additional uncontrolled variables, an equated control group is employed. Systematic rotation of variables among several groups of subjects may also be resorted to. In general, however, psychologists have designed their experiments in accordance with what has frequently been called the "principle of the one variable."

Experimentalism: Since Dewey holds that "experimentation enters into the determination of every warranted proposition" (Logic, p. 461), he tends to view the process of inquiry as experimentation. Causal propositions, for example, become prospective, heuristic, teleological; not retrospective, revelatory or ontological. Laws are predictions of future occurrences provided certain operations are carried out. Experimentalism, however, is sometimes interpreted in the wider Baconian sense as an admonition to submit ideas to tests, whatever these may be. If this is done, pseudo-problems (such as common epistemological questions) either evaporate or are quickly resolved.

eXperimental LISP
(xlisp) An experimental programming language
combining a subset of {Common Lisp} with an {object-oriented}
extension capability (Class and Object types). It was
implemented by David Micheal Betz at Apple to allow
experimentation with {object-oriented programming} on small
computers. The {C} {source code} has been ported to {Unix},
{Microsoft Windows}, {Macintosh}, {Amiga}, {Atari}, and
Version 2.1 of the {interpreter}, by Tom Almy is closer to
Common Lisp.
{(}, {(},
E-mail: Tom Almy .
{Microsoft Windows version
{Macintosh version (}.
{Usenet} newsgroup: {news:comp.lang.lisp.x}.

Experimental Physics Control Systems
(EPCS) A group of the European Physical Society,
focussing on all aspects of controls, especially
{informatics}, in experimental physics, including accelerators
and experiments.

Experimental Programming Language
(EPL) A language by {David May} which influenced
["EPL: An Experimental Language for Distributed Computing",
D.C. May, in Trends and Applications 1978: Distributed
Processing, NBS, pp.69-71].

Experiment Description Language
(EDL) J.S. Jenkins.
["A Programmable System for Acquisition and Reduction of
Respiratory Physiological Data", J.S. Jenkins et al, Ann
Biomed Eng, 17:93-108 1989].

experimental ::: a. --> Pertaining to experiment; founded on, or derived from, experiment or trial; as, experimental science; given to, or skilled in, experiment; as, an experimental philosopher.
Known by, or derived from, experience; as, experimental religion.

experimentalize ::: v. i. --> To make experiments (upon); to experiment.

experimentally ::: adv. --> By experiment; by experience or trial.

experimentarian ::: a. --> Relying on experiment or experience. ::: n. --> One who relies on experiment or experience.

experimentation ::: n. --> The act of experimenting; practice by experiment.

experimentative ::: a. --> Experimental; of the nature of experiment.

experimentator ::: n. --> An experimenter.

experimented ::: imp. & p. p. --> of Experiment

experimenter ::: n. --> One who makes experiments; one skilled in experiments.

experiment ::: n. --> Atrial or special observation, made to confirm or disprove something doubtful; esp., one under conditions determined by the experimenter; an act or operation undertaken in order to discover some unknown principle or effect, or to test, establish, or illustrate some suggest or known truth; practical test; poof.
Experience. ::: v. t.

experimentist ::: n. --> An experimenter.

eXperimental LISP ::: (language) (xlisp) An experimental programming language combining a subset of Common Lisp with an object-oriented extension capability (Class and source code has been ported to Unix, Microsoft Windows, Macintosh, Amiga, Atari, and MS-DOS.Version 2.1 of the interpreter, by Tom Almy is closer to Common Lisp.Latest version: 2.1, as of 1992-05-26. , .E-mail: Tom Almy . . .Usenet newsgroup: comp.lang.lisp.x.(2000-08-14)

Experimental Physics Control Systems ::: (EPCS) A group of the European Physical Society, focussing on all aspects of controls, especially informatics, in experimental physics, including accelerators and experiments. (1994-12-12)

Experimental Programming Language ::: (EPL) A language by David May which influenced occam.[EPL: An Experimental Language for Distributed Computing, D.C. May, in Trends and Applications 1978: Distributed Processing, NBS, pp.69-71]. (1994-11-18)

experiment: A controlled process for making observations and gathering data.

experiment: a test under controlled conditions made to either demonstrate a known truth, examine the validity of a hypothesis, or determine the efficacy of something previously untried.

experimental methods: systematically manipulate the independent variable to determine the effect upon the dependent variable. Extraneous variables that may influence the outcome of the experiment are rigorously controlled.

experimental group: participants in an experiment who receive the independent variable. The control group serves as a comparison group.

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

experimenter effects: when an experimenters behavior or characteristics influence participants, through subtle cues or signals, that can affect the performance or response of subjects in the experiment.

experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, supposition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting. :::

experimentalism ::: A philosophy that uses data obtained from experiments in order to ascertain the integrity of an idea or proposed concept.

--- QUOTES [1000 / 1000 - 500 / 500] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   6 Sri Aurobindo
   4 The Mother
   2 Manly P Hall
   2 Friedrich Nietzsche
   2 Alfred Korzybski
   1 William Blake
   1 Tom Butler-Bowdon
   1 Stephen Hawking
   1 site
   1 Saul Williams
   1 Rosch
   1 Robert Anton Wilson
   1 Ralph Waldo Emerson
   1 OReilly Linux System Programming
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   1 Johann Wolfgang von Goethe
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   1 Charles F Haanel
   1 Arthur C Clarke
   1 Abraham Maslow


   13 Anonymous
   7 Mahatma Gandhi
   6 Richard P Feynman
   6 Ralph Waldo Emerson
   6 Eric Ries
   5 Claude Bernard
   4 Hippocrates
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   2 Emily Dickinson
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   2 Carl Sagan
   2 Bradford Cox
   2 Arthur Eddington
   2 Anthony Burgess
   2 Alistair Croll
   2 Alison Gopnik

1:The true method of knowledge is experiment. ~ William Blake,
2:Jesus wouldn't be caught dead in your church. ~ Saul Williams, Experiment ,
3:Experiences are the chemicals of life with which the philosopher experiments. ~ Manly P Hall,
4:Don't be too timid and squeamish about your actions. All life is an experiment. The more experiments you make the better. ~ Ralph Waldo Emerson,
5:Life now became a sure approach to God,Existence a divine experimentAnd cosmos the soul’s opportunity. ~ Sri Aurobindo, Savitri The Yoga of the King,
6:If you treat your children at home in the same way you treat your animals in the lab, your wife will scratch your eyes out. My wife ferociously warned me against experimenting on her babies. ~ Abraham Maslow,
7:The grand workshop of spiritual experiment, the laboratory of the soul has been India, where thousands of great spirits have been born in every generation. ~ Sri Aurobindo, Bande Mataram - II Spirituality and Nationalism,
8:The firm determination to submit to experiment is not enough; there are still dangerous hypotheses; first, and above all, those which are tacit and unconscious. Since we make them without knowing it, we are powerless to abandon them. (417) ~ Henri Poincare,
9:In roughly the last century, important experiments have been launched by such charismatic educators as Maria Montessori, Rudolf Steiner, Shinichi Suzuki, John Dewey, and A. S. Neil. These approaches have enjoyed considerable success[...] Yet they have had relatively little impact on the mainstream of education throughout the contemporary world. ~ Howard Gardner,
10:Insofar as he makes use of his healthy senses, man himself is the best and most exact scientific instrument possible. The greatest misfortune of modern physics is that its experiments have been set apart from man, as it were, physics refuses to recognize nature in anything not shown by artificial instruments, and even uses this as a measure of its accomplishments. ~ Johann Wolfgang von Goethe,
11:Any physical theory is always provisional, in the sense that it is only a hypothesis; you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. ~ Stephen Hawking,
12:Many experiments have shown that categories appear to be coded in the mind neither by means of lists of each individual member of the category, nor by means of a list of formal criteria necessary and sufficient for category membership, but, rather, in terms of a prototype of a typical category member. The most cognitively economical code for a category is, in fact, a concrete image of an average category member. ~ Rosch, 1977 p. 30,
13:Humans are great experimenters, constantly exploring, searching, and struggling to gain power over themselves, over nature, even over the gods. Through this entire struggle and self-torture, we have also made ourselves "sick," and it is no wonder that we find the ascetic ideal springing up everywhere. Though it may seem to deny life, the ascetic ideal is supremely life affirming, as it says "yes" to life in the face of hardship and sickness. ~ Friedrich Nietzsche, Genealogy of Morals ,
14:nabla9 on July 15, 2018 [-] \n\nCommon Lisp as hackish vs protective is nice way to describe it.\n\nAnother way to describe it exploratory vs implementatory.\n\nIn some ways Common Lisp is like Mathematica for programming. It's a language for a computer architect to develop and explore high level concept. It's not a accident that early Javascript prototype was done in common lisp or that metaobject protocols, aspect-oriented programming, etc. were first implemented and experimented with Common Lisp. ~ site, ,
15:Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically. ~ Mikhail Bakhtin,
16:At her will the inscrutable Supermind leans downTo guide her force that feels but cannot know,Its breath of power controls her restless seasAnd life obeys the governing Idea.At her will, led by a luminous ImmanenceThe hazardous experimenting MindPushes its way through obscure possiblesMid chance formations of an unknowing world.Our human ignorance moves towards the TruthThat Nescience may become omniscient,Transmuted instincts shape to divine thoughts,Thoughts house infallible immortal sightAnd Nature climb towards God's identity.The Master of the worlds self-made her slaveIs the executor of her fantasies:She has canalised the seas of omnipotence;She has limited by her laws the Illimitable. ~ Sri Aurobindo, Savitri 02.03 - The Glory and the Fall of Life,
17:There is a way to escape the inference of superluminal speeds and spooky action at a distance. But it involves absolutedeterminism in the universe, the complete absence of free will. Suppose the world is super-deterministic, with not just inanimate nature running on behind-the-scenes clockwork, but with our behavior, including our belief that we are free to choose to do one experiment rather than another, absolutely predetermined, including the 'decision' by the experimenter to carry out one set of measurements rather than another, the difficulty disappears. There is no need for a faster-than-light signal to tell particle Awhat measurement has been carried out on particle B, because the universe, including particle A, already 'knows' what that measurement, and its outcome, will be. ~ John Stewart Bell, 1985 BBC Radio Interview ,
18:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist ,
19: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,
20:Every human acheivement, be it a scientific discovery, a picture, a statue, a temple, a home or a bridge, has to be conceived in the mind first-the plan thought out-before it can be made a reality, and when anything is to be attempted that involves any number of individuals-methods of coordination have to be considered-the methods have to be the best suited for such undertakings are engineering methods-the engineering of an idea towards a complete realization. Every engineer has to know the materials with which he has to work and the natural laws of these materials, as discovered by observation and experiment and formulated by mathematics and mechanics else he can not calculate the forces at his disposal; he can not compute the resistance of his materials; he can not determine the capacity and requirements of his power plant; in short, he can not make the most profitable use of his resources. ~ Alfred Korzybski, Manhood of Humanity ,
21:Mother, how can one strengthen one's will?Oh, as one strengthens muscles, by a methodical exercise. You take one little thing, something you want to do or dont want to do. Begin with a small thing, not something very essential to the being, but a small detail. And then, if, for instance, it is something you are in the habit of doing,you insist on it with the same regularity, you see, either not to do it or to do it - you insist on it and compel yourself to do it as you compel yourself to life a weight - its the same thing. You make the same kind of effort, but it is more of an inner effort. And after having taken little things like this - things relatively easy, you know - after taking these and succeeding with them, you can unite with a greater force and try a more complicated experiment. And gradually, if you do this regularly, you will end up by acquiring an independent and very strong will. ~ The Mother, Questions And Answers 1954 391,
22:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame ,
23:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, TLD 1.08-13 ,
24:Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds. ~ Alfred Korzybski, Manhood of Humanity ,
25:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.In these, they roamed among the stars. They no longer built spaceships. They were spaceships.But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.And they still watched over the experiments their ancestors had started, so long ago. ~ Arthur C Clarke, Charles F Haanel, The Master Key System ,
27:principle of Yogic methods ::: Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and function to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the raionale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
28:My method is different. I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance. There is no difference whatever; the results are the same. In this way I am able to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of and see no fault anywhere, I put into concrete form this final product of my brain. Invariably my device works as I conceived that it should, and the experiment comes out exactly as I planned it. In twenty years there has not been a single exception. Why should it be otherwise? Engineering, electrical and mechanical, is positive in results. There is scarcely a subject that cannot be examined beforehand, from the available theoretical and practical data. The carrying out into practice of a crude idea as is being generally done, is, I hold, nothing but a waste of energy, money, and time. My early affliction had however, another compensation. The incessant mental exertion developed my powers of observation and enabled me to discover a truth of great importance. I had noted that the appearance of images was always preceded by actual vision of scenes under peculiar and generally very exceptional conditions, and I was impelled on each occasion to locate the original impulse. After a while this effort grew to be almost automatic and I gained great facility in connecting cause and effect. Soon I became aware, to my surprise, that every thought I conceived was suggested by an external impression. Not only this but all my actions were prompted in a similar way. In the course of time it became perfectly evident to me that I was merely an automation endowed with power OF MOVEMENT RESPONDING TO THE STIMULI OF THE SENSE ORGANS AND THINKING AND ACTING ACCORDINGLY. ~ Nikola Tesla, The Strange Life of Nikola Tesla ,
29:Self-Abuse by Drugs Not a drop of alcohol is to be brought into this temple. Master Bassui (1327-1387)1 (His dying instructions: first rule) In swinging between liberal tolerance one moment and outraged repression the next, modern societies seem chronically incapable of reaching consistent attitudes about drugs. Stephen Batchelor2 Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs. Brad Warner3 Implicit in the authentic Buddhist Path is sila. It is the time-honored practice of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the bedrock foundation for one's personal behavior in daily life. At the core of every religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the last half century. It dates from the years when psychoactive drugs became readily available. During this era, many naturally curious persons could try psychedelic short-cuts and experience the way their consciousness might seem to ''expand.'' A fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths. One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a drug-free spiritual quest. Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do drugs have any place along the spiritual path? This issue will always be hotly debated.4 In Zen, the central issue is not whether each spiritual aspirant has the ''right'' to exercise their own curiosity, or the ''right'' to experiment on their own brains in the name of freedom of religion. It is a free country. Drugs are out there. The real questions are:  Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?  Do you already have enough common sense to ask that seemingly naive question, ''What would Buddha do?'' (WWBD). ~ James Austin, Zen-Brain Reflections _Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
30:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
31:Daemons A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some other special user (such as apache or postfix), and handle system-level tasks. As a convention, the name of a daemon often ends in d (as in crond and sshd), but this is not required, or even universal. The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology, existing somewhere between humans and the gods and gifted with powers and divine knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing tasks that the denizens of Mount Olympus found themselves unwilling to do-much as Unix daemons perform tasks that foreground users would rather avoid. A daemon has two general requirements: it must run as a child of init, and it must not be connected to a terminal. In general, a program performs the following steps to become a daemon: 1. Call fork( ). This creates a new process, which will become the daemon. 2. In the parent, call exit( ). This ensures that the original parent (the daemon's grandparent) is satisfied that its child terminated, that the daemon's parent is no longer running, and that the daemon is not a process group leader. This last point is a requirement for the successful completion of the next step. 3. Call setsid( ), giving the daemon a new process group and session, both of which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign one). 4. Change the working directory to the root directory via chdir( ). This is done because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to keep some random directory open, and thus prevent an administrator from unmounting the filesystem containing that directory. 5. Close all file descriptors. You do not want to inherit open file descriptors, and, unaware, hold them open. 6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error) and redirect them to /dev/null. Following these rules, here is a program that daemonizes itself: ~ OReilly Linux System Programming,
32:reading ::: 50 Spiritual Classics: List of Books Covered: Muhammad Asad - The Road To Mecca (1954) St Augustine - Confessions (400) Richard Bach - Jonathan Livingston Seagull (1970) Black Elk Black - Elk Speaks (1932) Richard Maurice Bucke - Cosmic Consciousness (1901) Fritjof Capra - The Tao of Physics (1976) Carlos Castaneda - Journey to Ixtlan (1972) GK Chesterton - St Francis of Assisi (1922) Pema Chodron - The Places That Scare You (2001) Chuang Tzu - The Book of Chuang Tzu (4th century BCE) Ram Dass - Be Here Now (1971) Epictetus - Enchiridion (1st century) Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927) Al-Ghazzali - The Alchemy of Happiness (1097) Kahlil Gibran - The Prophet (1923) GI Gurdjieff - Meetings With Remarkable Men (1960) Dag Hammarskjold - Markings (1963) Abraham Joshua Heschel - The Sabbath (1951) Hermann Hesse - Siddartha (1922) Aldous Huxley - The Doors of Perception (1954) William James - The Varieties of Religious Experience (1902) Carl Gustav Jung - Memories, Dreams, Reflections (1955) Margery Kempe - The Book of Margery Kempe (1436) J Krishnamurti - Think On These Things (1964) CS Lewis - The Screwtape Letters (1942) Malcolm X - The Autobiography of Malcolm X (1964) Daniel C Matt - The Essential Kabbalah (1994) Dan Millman - The Way of the Peaceful Warrior (1989) W Somerset Maugham - The Razor's Edge (1944) Thich Nhat Hanh - The Miracle of Mindfulness (1975) Michael Newton - Journey of Souls (1994) John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998) Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974) James Redfield - The Celestine Prophecy (1994) Miguel Ruiz - The Four Agreements (1997) Helen Schucman & William Thetford - A Course in Miracles (1976) Idries Shah - The Way of the Sufi (1968) Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979) Shunryu Suzuki - Zen Mind, Beginner's Mind (1970) Emanuel Swedenborg - Heaven and Hell (1758) Teresa of Avila - Interior Castle (1570) Mother Teresa - A Simple Path (1994) Eckhart Tolle - The Power of Now (1998) Chogyam Trungpa - Cutting Through Spiritual Materialism (1973) Neale Donald Walsch - Conversations With God (1998) Rick Warren - The Purpose-Driven Life (2002) Simone Weil - Waiting For God (1979) Ken Wilber - A Theory of Everything (2000) Paramahansa Yogananda - Autobiography of a Yogi (1974) Gary Zukav - The Seat of the Soul (1990) ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition) ,
33: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,
34:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer. To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer. There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.) When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform. It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs. After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them. This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical." This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me. Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels. This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1, and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising ,
35: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?,

*** NEWFULLDB 2.4M ***

1:All life is an experiment. ~ Ken Liu,
2:Gedankenexperiment, ~ Neal Stephenson,
3:I'm still experimenting. ~ Stevie Wonder,
4:One planet, one experiment. ~ E O Wilson,
5:All life is an experiment.’” “A ~ Ken Liu,
6:All life is an experiment. ~ Marc Aronson,
7:it, she decided to experiment. ~ M L Stedman,
8:Play is experimenting with chance. ~ Novalis,
9:One planet, one experiment. ~ Edward O Wilson,
10:One planet, one experiment.” If ~ Bill Bryson,
11:The Obama experiment has failed. ~ John Thune,
12:All novels are experimental. ~ Anthony Burgess,
13:Life is too short not to experiment. ~ Jamelia,
14:Let the experiment be made. ~ Benjamin Franklin,
15:Live your life as an experiment. ~ Pema Ch dr n,
16:Nature is an experimenter. ~ Philip Jose Farmer,
17:All life is an experiment. ~ Ralph Waldo Emerson,
18:All progress is experimental. ~ John Jay Chapman,
19:Continued experiment with dog today. ~ Eric Gill,
20:I didn't think; I experimented. ~ Anthony Burgess,
21:large-scale breeding experiments. ~ Frans de Waal,
22:I did not think; I experimented. ~ Wilhelm Rontgen,
23:I always wanted to be really experimental. ~ Grimes,
24:All poetry is experimental poetry. ~ Wallace Stevens,
25:You must make bold experiments in life! ~ Meher Baba,
26:A rare theorist turned experimentalist. ~ Willis Lamb,
27:I consider all my films experiments. ~ Michael Haneke,
28:Instincts are experiments. Data is proof. ~ Anonymous,
29:My tendency is to be very experimental. ~ Sean Lennon,
30:Reward worthy failure - Experimentation. ~ Bill Gates,
31:To be a poet you have to experiment. ~ Matthea Harvey,
32:"The life of man is a dubious experiment." ~ Carl Jung,
33:Unperformed experiments have no results. ~ Asher Peres,
34:Youth is wholly experimental. ~ Robert Louis Stevenson,
35:All the months are crude experiments, ~ Virginia Woolf,
36:Cleverly designed experiments are the key. ~ Carl Sagan,
37:Experiment is the sole source of truth. ~ Henri Poincare,
38:experimentó la desazón del anhelo frustrado. ~ Anonymous,
39:Experiment to discover how little you need. ~ Alan Cohen,
40:Most animal experimentation is useless. ~ Henry Heimlich,
41:I'm very fond of experimental housekeeping. ~ Jane Austen,
42:Belief unconfirmed by experiment is vain. ~ Francesco Redi,
43:Existence is the experiment itself. ~ Kim Stanley Robinson,
44:Experiment is the mother of knowledge. ~ Madeleine L Engle,
45:I am my own experiment. I am my own work of art. ~ Madonna,
46:Instincts are experiments. Data is proof. ~ Alistair Croll,
47:Experimenters are the shock troops of science. ~ Max Planck,
48:I always loved experimenting in film. ~ Isabella Rossellini,
49:I wanted to make experimental music out of pop. ~ Girl Talk,
50:The true method of knowledge is experiment. ~ William Blake,
51:Children were experiments, and his had failed. ~ Maile Meloy,
52:Every great inspiration is but an experiment. ~ Charles Ives,
53:I began writing as an experimental writer. ~ Sandra Cisneros,
54:The test of all knowledge is experiment. ~ Richard P Feynman,
55:Experimental science is the queen of knowledge. ~ Roger Bacon,
56:For me, experimenting involves traditionalism. ~ Bradford Cox,
57:I like to experiment a lot and invent things. ~ Kathy Ireland,
58:In politics experiments means revolutions. ~ Benjamin Disraeli,
59:Life is but an endless series of experiments. ~ Mahatma Gandhi,
60:Use your freedom to experiment with visual ideas. ~ Maya Deren,
61:Every choice we make in life is an experiment. ~ Charles Duhigg,
62:Experimentation is the key to 'lively up' the art. ~ Bob Marley,
63:I just think that life is a constant experiment. ~ Reggie Watts,
64:Children live life as a controlled experiment. ~ Jennifer Senior,
65:Everything is an experiment you can learn from. ~ Alistair Croll,
66:I experimented with marijuana a time or two. ~ William J Clinton,
67:If it disagrees with experiment, it's wrong. ~ Richard P Feynman,
68:If you want to experiment, do something temporary. ~ Andy Garcia,
69:Without proper experiments I conclude nothing. ~ Johannes Kepler,
70:You've got to experiment to figure out what works. ~ Andrew Weil,
71:Experiment is folly when experience shows the way. ~ Roger Babson,
72:Progress through cautious, well founded experiments. ~ Henry Ford,
73:Your responsibility as an artist is to experiment. ~ Squarepusher,
74:An experiment disproving a prediction is discovery. ~ Enrico Fermi,
75:dulce es la guerra para los que no la han experimentado. ~ Erasmus,
76:I am my own experiment. I am my own work of art. ~ Madonna Ciccone,
77:I did experiment with marijuana when I was a youth. ~ Andrew Cuomo,
78:Calling it an experiment gives you permission to fail. ~ A J Jacobs,
79:Experiment has a stimulus which withers its fear. ~ Emily Dickinson,
80:. . . in the full tide of successful experiment. ~ Thomas Jefferson,
81:It's not an experiment if you know it's going to work. ~ Jeff Bezos,
82:Vietnam was as much a laboratory experiment as a war. ~ John Pilger,
83:I keep learning, listening, growing and experimenting. ~ John Legend,
84:I love fools' experiments. I am always making them. ~ Charles Darwin,
85:I used to experiment all the time with my hair color. ~ Olivia Wilde,
86:The Universe is experimenting on himself, creating life. ~ Anonymous,
87:I can never stand still. I must explore and experiment. ~ Walt Disney,
88:An experiment not worth doing is not worth doing well. ~ Peter Medawar,
89:Doing an experiment is not more important than writing. ~ Edwin Boring,
90:Experiment is fundamentally only induced observation. ~ Claude Bernard,
91:If we can’t make the results of this experiment go ~ Martha Hall Kelly,
92:know how to turn a failed experiment into a life lesson ~ Andrew Gross,
93:The bottom line is that the euro is a failed experiment. ~ Paul Singer,
94:A vida não está escrita, é como um grande experimento. ~ Sophia Amoruso,
95:I give them experiments and they respond with speeches. ~ Louis Pasteur,
97:Cats have nine lives. Makes them ideal for experimentation. ~ Jimmy Carr,
98:Experimentalists never know when their work is finished. ~ Daniel H Pink,
99:Experimenters don’t come in late—they never went home. ~ Leon M Lederman,
100:When the chemistry is right, all the experiments work. ~ Gregory Benford,
101:Every failed experiment is one step closer to success. ~ Denzel Washington,
102:Ingredients should not read like a chemistry experiment! ~ Jessica Capshaw,
103:Life, however, is usually a between-subjects experiment, ~ Daniel Kahneman,
104:A fool is a man who never tried an experiment in his life. ~ Erasmus Darwin,
105:Heresies are experiments in man's unsatisfied search for truth. ~ H G Wells,
106:Inside a big experiment, there are little experiments, ~ Vijay Govindarajan,
107:Life is an experimental journey undertaken involuntarily. ~ Fernando Pessoa,
108:But it can be hard to experiment when you're in a band. ~ Julian Casablancas,
109:Géüdéü co loteré ma, pirufénrihua nélo. All life is an experiment, ~ Ken Liu,
110:I consider all my films an experiment, at least in my mind. ~ Michael Haneke,
111:Life is an experiment. The more experiments the better ~ Ralph Waldo Emerson,
112:Marriage is too interesting an experiment to be tried only once. ~ Eva Gabor,
113:That which we call sin in others is experiment for us. ~ Ralph Waldo Emerson,
114:The best time to plan an experiment is after you've done it. ~ Ronald Fisher,
115:We have medicalized aging, and that experiment is failing us. ~ Atul Gawande,
116:Writing it is itself one of the experiments with truth. One ~ Mahatma Gandhi,
117:Experimental evidence is the final arbiter of right and wrong. ~ Brian Greene,
118:Experiment is the sole judge of the validity of any idea. ~ Richard P Feynman,
119:The narrator, in a voice-of-God tenor, explains the experiment. ~ Eric Weiner,
120:When it doesn’t work out, call it an “experiment,” not a failure. ~ Anonymous,
121:Art like life, should be free, since both are experimental. ~ George Santayana,
122:As you can see, at my age - 48 - Art is still one big experiment. ~ E J Hughes,
123:Coffee in England always tastes like a chemistry experiment. ~ Agatha Christie,
124:Faith begins as an experiment, and ends as an experience. ~ William Ralph Inge,
125:The kitchen was a science experiment gone terribly wrong—entire ~ Ransom Riggs,
126:You can be sure that I won't experiment with right-wing terms. ~ Martin Schulz,
127:A failed experiment can be more important than a trivial design ~ Verner Panton,
128:Experiments are mediators between nature and idea. ~ Johann Wolfgang von Goethe,
129:I reverted easily to my wild state, that is experimentation. ~ Jack Steinberger,
130:A fool, Mr, Edgeworth, is one who has never made an experiment. ~ Erasmus Darwin,
131:Art is sort of an experimental station in which one tries out living ~ John Cage,
132:But I think I’m coloured by my own wishes, & experimental mood. ~ Virginia Woolf,
133:Democracy is but an experiment in the long history of the world. ~ Mark McKinnon,
134:demonstrated experimentally, but few can actually be measured. ~ Daniel Kahneman,
135:I have experimental evidence that time travel is not possible. ~ Stephen Hawking,
136:our life is the instrument we use to experiment with the truth. ~ Eliot Pattison,
137:There is always room in our budget for a little experimentation. ~ Beth Comstock,
138:The scientific truth is forged in the fire of experiments, ~ Zygmunt Miloszewski,
139:Art is sort of an experimental station in which one tries out living. ~ John Cage,
140:experiment, explore and experience – the ideal way to educate oneself. ~ Samarpan,
141:Progress in science comes when experiments contradict theory. ~ Richard P Feynman,
142:Rule No. 6: Design Experiments and Test to Validate Your Hypotheses ~ Steve Blank,
143:The only thing I am completely committed to is experimentation. ~ I Leigh Private,
144:Creativity is your best makeup skill, don't be afraid to experiment. ~ Pat McGrath,
145:Experiment is the expected failure to deliberately learn something. ~ Scott Berkun,
146:Experiment is the sole interpreter of the artifices of Nature. ~ Leonardo da Vinci,
147:I don't know if experimental is a word I would ever use comfortably. ~ Jeff Tweedy,
148:One experiments and has to choose always the best results. ~ Karlheinz Stockhausen,
149:Our own lives are the instruments with which we experiment with truth. ~ Nhat Hanh,
150:We are an experiment in situation ethics set by the unnamed god. ~ Gregory Maguire,
151:For the majority of us, the past is a regret, the future an experiment ~ Mark Twain,
152:Have lots of experiments, but make sure they're strategically focused. ~ Adam Smith,
153:How hard, how desperately hard, is the way of the experimenter in art! ~ Amy Lowell,
154:I didn’t just experiment with marijuana – if you know what I mean. ~ James Carville,
155:It is the weight, not numbers of experiments that is to be regarded. ~ Isaac Newton,
156:Success depends on how many experiments you can fit into 24 hours ~ Thomas A Edison,
157:Well, I think music for kids is never anything but experimental is it? ~ Fred Frith,
158:Agreement and acceptance rarely stimulate experiments and progress. ~ Thor Heyerdahl,
159:Calculus was not math. It was a fucking science experiment gone wrong. ~ Abbi Glines,
160:I keep a number of experimental menu additions in the works all the time. ~ Ray Kroc,
161:In the philosophic sense, observation shows and experiment teaches. ~ Claude Bernard,
162:the attempt to break a habit of years is necessarily experimental. ~ Margaret Deland,
163:We've made science experiments of ourselves and our children. ~ Jonathan Safran Foer,
164:Do not put forward anything that you cannot prove by experimentation. ~ Louis Pasteur,
165:Fashion is a reflection of your personality, so have fun and experiment. ~ Pixie Lott,
166:I vowed never again to experiment with such sensitive creatures. ~ Christiaan Barnard,
167:The first experimental convinction that a loss may be sometimes a gain. ~ Jane Austen,
168:Art that serves an artist best is an experiment in expanding awareness. ~ Peter London,
169:I don't really know what that job [experimental philosopher] entails. ~ Jonathon Keats,
170:If experimenters have free will, then so do elementary particles. ~ John Horton Conway,
171:Love is an experiment ... what happens next is always surprising. ~ Jeanette Winterson,
172:on the conviction that nature responds to experimental interrogation. ~ Ilya Prigogine,
173:The way I approach things is from an experimental folk music standpoint. ~ Sxip Shirey,
174:Was I a science experiment? Did he want to pin me down and dissect me? ~ Suzanne Young,
175:We are right to take alarm at the first experiment upon our liberties. ~ James Madison,
176:Clarity is the child of careful thought and mindful experimentation. ~ Brendon Burchard,
177:If you see someone in trouble, you should help them. Experiment or not. ~ Veronica Roth,
178:Many, many people have done a lot more sexual experimentation than I have. ~ Erica Jong,
179:Obervation is a passive science, experimentation is an active science. ~ Claude Bernard,
180:The beautiful is the experimental proof that the incarnation is possible. ~ Simone Weil,
181:The Valley was a little experiment of capitalism with too much capital. ~ Michael Lewis,
182:What could be more experimental than me writing a straight up love song? ~ Bradford Cox,
183:You have not succeeded in your experiments, that is all there is to it. ~ Louis Pasteur,
184:any experiment of interest in life will be carried out at your own expense ~ John Wilmot,
185:Because no matter how experimental he is, his life isn't an experiment. ~ Cheryl Strayed,
186:I have always been more interested in experiment, than in accomplishment. ~ Orson Welles,
187:I'm ready to take on different selves and experiment and see what happens. ~ Angel Olsen,
188:I'm trying to make music a sensual expression, not an academic experiment. ~ Andrew Hill,
189:Should philosophy guide experiments, or should experiments guide philosophy? ~ Liu Cixin,
190:The innovation leader’s job is to execute a disciplined experiment. ~ Vijay Govindarajan,
191:The world depends on so many different species, each a nutty experiment ~ Richard Powers,
192:To get anywhere, one must choose one's mistakes, I chose experimental acts. ~ Asger Jorn,
193:Experiences are the chemicals of life with which the philosopher experiments ~ Manly Hall,
194:How insidious Nature is when one is trying to get at it experimentally. ~ Albert Einstein,
195:I think you get in trouble if you make experimental big studio films. ~ Richard Linklater,
196:Our own life is the instrument with which we experiment with the truth. ~ Thich Nhat Hanh,
197:All life is an experiment. The more experiments you make the better. ~ Ralph Waldo Emerson,
198:By nature, I am an experimentalist. I don't believe much in accomplishment. ~ Orson Welles,
199:«Primero tienes que experimentar lo que quieres expresar.» Vincent Van Gogh ~ Guy Kawasaki,
200:Science walks forward on two feet, namely theory and experiment. ~ Robert Andrews Millikan,
201:Startups have to focus on the big experiments that lead to validated learning. ~ Eric Ries,
202:That which we object to in others is often experiment for ourselves. ~ Ralph Waldo Emerson,
203:along with dexterous experimentalists, industrial chemists, manufacturing ~ Walter Isaacson,
204:end-of-life discussions were an experimental drug, the FDA would approve it. ~ Atul Gawande,
205:Experiences are the chemicals of life with which the philosopher experiments ~ Manly P Hall,
206:I'm doubtful about the temper of your flamingo. Shall I try the experiment? ~ Lewis Carroll,
207:Quit pretending you know things you don’t and start running experiments. ~ Philip E Tetlock,
208:WARNING If you dare to read this story, you become part of the Experiment ~ James Patterson,
209:Christianity is not a mere religion but an experimentally testable science. ~ Frank J Tipler,
210:...People don't necessarily like to be experimented on. Not even by fiction. ~ Theodora Goss,
211:Should philosophy guide experiments, or should experiments guide philosophy?” Ye ~ Liu Cixin,
212:[The Constitution] is an experiment as all life is an experiment. ~ Oliver Wendell Holmes Jr,
213:The ultimate court of appeal is observation and experiment... not authority. ~ Thomas Huxley,
214:Time to experiment. Necessity being the motherfucker of whatever is in its way. ~ Tim Winton,
215:While you are experimenting, do not remain content with the surface of things. ~ Ivan Pavlov,
216:But experiments went for nothing,-dualism had sworn to uphold its position. ~ Auguste Laurent,
217:Evening is a time of real experimentation. You never want to look the same way. ~ Donna Karan,
218:There is no need to argue if an experiment can be made. ~ Henri Etienne Sainte Claire Deville,
219:A little bit of self-experimentation never hurt anybody, except when it did. ~ Daniel H Wilson,
220:Don't believe the results of experiments until they're confirmed by theory. ~ Arthur Eddington,
221:Every book is a kind of experiment in doing something that feels impossible. ~ Jonathan Lethem,
222:Fiction is experimentation; when it ceases to be that, it ceases to be fiction. ~ John Cheever,
223:I cook a lot. I'm always experimenting. I'm not much of a recipe follower. ~ Erika Christensen,
224:If end-of-life discussions were an experimental drug, the FDA would approve it. ~ Atul Gawande,
225:I have been stupid and regret making a silly mistake experimenting with drugs. ~ Richard Bacon,
226:Sus deseos son simples, pero innegociables. Los experimenta como necesidades. ~ Vivian Gornick,
227:There comes a time when every scientist, even God, has to write off an experiment. ~ P D James,
228:Únete a los que experimentan, arriesgan, caen, se hieren y vuelven a arriesgar. ~ Paulo Coelho,
229:We never really know what stupidity is until we have experimented on ourselves. ~ Paul Gauguin,
230:En sus momentos de alegría intensa experimentaba siempre una tristeza inexplicable. ~ Anonymous,
231:Every great idea emerges out of a process of trial-and-error experimentation. ~ Scott D Anthony,
232:Every relationship is an experiment and what one learns from it is so fascinating. ~ Bill Ayers,
233:Odd thing it is—the word ‘experiment’ is unpopular, but not the word ‘experimental. ~ C S Lewis,
234:Ritual is to the internal sciences what experiment is to the external sciences. ~ Timothy Leary,
235:A rain shower was rehearsing. A few experimental droplets filled the silence. ~ Frances Hardinge,
236:Human life should not be considered as the proper material for wild experiments. ~ Sigmund Freud,
237:I enjoy experimenting and trying new beauty products. It is fun to try new looks! ~ Miranda Kerr,
238:la conciencia corresponde a la realidad tal y como la experimentamos subjetivamente. ~ Anonymous,
239:Mahatma Gandhi’s autobiography entitled The Story of My Experiments with Truth. ~ Robin S Sharma,
240:Men were strictly for pleasure and for experimenting with versions of the self. ~ Margot Livesey,
241:No experiment is ever a complete failure. It can always be used as a bad example. ~ Paul Dickson,
242:One can't be of an enquiring and experimental nature, and still be very sensible. ~ Charles Fort,
243:Sin la amenaza del sufrimiento no podemos experimentar la verdadera felicidad. ~ Neal Shusterman,
244:I really like to experiment. That's the only way I can work. It's instinctive. ~ F Murray Abraham,
245:Learning research tells us that the time lag from experiment to feedback is critical. ~ Kent Beck,
246:Persist. Practice. Experiment. Imagine. Do your best work, and all else will follow. ~ Sandi Metz,
247:There are people who say that you can't experiment... That condemns you to failure. ~ Jose Mujica,
248:True models usually produce better experimental predictions than false models ~ Eliezer Yudkowsky,
249:We must never make experiments to confirm our ideas, but simply to control them. ~ Claude Bernard,
250:A fortunate birth, in other words, is a shock absorber." -The Thought Experiment ~ George Saunders,
251:You have to experiment with different mediums and things around you [making art]. ~ Chath Piersath,
252:If your result needs a statistician then you should design a better experiment. ~ Ernest Rutherford,
253:It was the freedom to experiment that made this experiment called Freedom possible. ~ Justin Sirois,
254:Look for obstacles constantly and treat them as opportunities to experiment and learn. ~ Jez Humble,
255:Observation, reason, and experiment make up what we call the scientific method. ~ Richard P Feynman,
256:Personal experimentation is revealing, and once you get into it, immensely engaging. ~ Robert Henri,
257:Preston Nichols and Peter Moon’s 1992 book The Montauk Project: Experiments in Time ~ David Wilcock,
258:The way forward is to learn to see every startup in any industry as a grand experiment. ~ Eric Ries,
259:We are the subjects of an experiment which is not a little interesting to me. ~ Henry David Thoreau,
260:I figured I would be teaching my whole life and making experimental films on the side. ~ Todd Haynes,
261:If your experiment needs statistics, you ought to have done a better experiment. ~ Ernest Rutherford,
262:Infinite computing demonetizes error-making, thus democratizing experimentation. ~ Peter H Diamandis,
263:I started eBay as an experiment, as a side hobby basically, while I had my day job. ~ Pierre Omidyar,
264:I want to experiment with new techniques and become a "traditional baroque artist." ~ Camille Henrot,
265:Life is an experiment in which you may fail or succeed. Explore more, expect least. ~ Santosh Kalwar,
266:No puedes ser el instrumento del cambio si no experimentas ese cambio por ti mismo. ~ John C Maxwell,
267:Our political experiment of democracy, the last refuge of cheap misgovernment. ~ George Bernard Shaw,
268:The farther the experiment is from theory, the closer it is to the Nobel Prize. ~ Irene Joliot Curie,
269:The show, like everything we have done and still do, is just one more experiment. ~ Thomas Bangalter,
270:Allowing us to do many causal experiments is the fourth power of Big Data. ~ Seth Stephens Davidowitz,
271:British experimenters used Bank of England sealing wax to make glass tubes airtight. ~ Richard Rhodes,
272:if you’re not failing, you’re not actually being particularly experimental). ~ Jennifer Garvey Berger,
273:It is more important to have beauty in one's equations than to have them fit experiment. ~ Paul Dirac,
274:Learning to treat ourselves lovingly may at first feel like a dangerous experiment. ~ Sharon Salzberg,
275:Milton was the first person who really experimented with putting politics into sonnets. ~ Robert Hass,
276:Novels are a kind of experiment in selfhood, for the reader as well as for the author. ~ Jonathan Dee,
277:Telepathy, both simultaneous and precognitive, is now an experimentally established fact. ~ C D Broad,
278:The ultimate freedom for creative groups is the freedom to experiment with new ideas. ~ Daniel H Pink,
279:To engage in experiments on heat was always one of my most agreeable employments. ~ Benjamin Thompson,
280:Vita brevis, ars longa, occasio praeceps, experimentum periculosum, iudicium difficile. ~ Hippocrates,
281:Writing is a subtle art that is reached mostly by self-discovery and experimentation. ~ Jasper Fforde,
282:Any little bit of experimenting in self-nurturance is very frightening for most of us. ~ Julia Cameron,
283:I am not doing something that it is experimental music in relation to classical music. ~ Joanna Newsom,
284:One should avoid carrying out an experiment requiring more than 10 per cent accuracy. ~ Walther Nernst,
285:I want medical experiments on animals stopped. They don't do anything, and they don't work. ~ Sam Simon,
286:Life is one of those experiments meant to be conducted in a stimulating, messy environment. ~ Sara Zarr,
287:the Third Way focuses on creating a culture of continual learning and experimentation. These ~ Gene Kim,
288:Experiment with delaying commitments until you know enough and see if that leads to success. ~ Anonymous,
289:Many inventors fail because they do not distinguish between planning and experimenting. The ~ Henry Ford,
290:Sólo el que ha experimentado el colmo del infortunio puede sentir la felicidad suprema ~ Alexandre Dumas,
291:The amateur doesn't appreciate the need for experimentation. He wants his experts to know. ~ B F Skinner,
292:There is no higher or lower knowledge, but one only, flowing out of experimentation. ~ Leonardo da Vinci,
293:TV holds a close second to cars for destroying our society. It's a failed experiment. ~ Natalie Merchant,
294:Doing for people what they can and ought to do for themselves is a dangerous experiment. ~ Samuel Gompers,
295:Don't stop trying, learning, fighting, experimenting, doing, until the miracle happens. ~ Robert Kiyosaki,
296:Every time man makes a new experiment he always learns more. He cannot learn less. ~ R Buckminster Fuller,
297:If I had been a member of the academic establishment, I could have done other experiments. ~ Albert Ellis,
298:I like experimenting with different color lip glosses and lipsticks and things like that. ~ Jordyn Wieber,
299:La reina se decía experimentada en la pasión, en cuyos fuegos se había quemado muchas veces; ~ C sar Aira,
300:More often than not, the only reason we need experiments is that we're not smart enough. ~ Scott Aaronson,
301:She did have friends, she had just made a decision to stay home and experiment with dying. ~ Ann Patchett,
302:That's it. With equal parts regret and relief, the Jane's Addiction experiment is at an end. ~ Eric Avery,
303:This new project of hers was in experimental theology. But so is all of science she thought. ~ Carl Sagan,
304:Even if animal experimentation was proved to be of value, it would be morally wrong. ~ George Bernard Shaw,
305:Experimente! Ou, como dizem os Evangelistas de Scrum (Scrumologists), Inspecione & Adapte! ~ Anonymous,
306:I do not believe that it could never be justifiable to experiment on a brain-damaged human. ~ Peter Singer,
307:Life is short, art long, opportunity fleeting, experiment uncertain, and judgment difficult. ~ Hippocrates,
308:Spaceflight isn't just about doing experiments, it's about an extension of human culture. ~ Chris Hadfield,
309:The idea of experimenting with machines to create art was always something I tinkered with. ~ Reggie Watts,
310:We learn from history as much as a rabbit learns from an experiment that's performed upon it. ~ W G Sebald,
311:Why do you kids say you’re experimenting with drugs? You’re experimenting with ill health. ~ Bob Colacello,
312:You have a right to experiment with your life. You will make mistakes. And they are right too. ~ Anais Nin,
313:But the best demonstration by far is experience, if it go not beyond the actual experiment. ~ Francis Bacon,
314:Cephalopods are evolution’s only experiment in big brains outside of the vertebrates. ~ Peter Godfrey Smith,
315:Chicken fizz! O Lord, protect all of us who toil in the vineyards of experimental chemistry! ~ Alan Bradley,
316:I experimented with weed, Ecstasy, mushrooms and mescaline for about a year and a half. ~ Melissa Joan Hart,
317:I'm not saying I'd already done anything, actually, but I'd passed my experimental streak. ~ Chrissie Hynde,
318:Life would be indeed easier if the experimentalists would only pause for a little while! ~ Rudolph A Marcus,
319:Mathematics is an experimental science, and definitions do not come first, but later on. ~ Oliver Heaviside,
320:Nature holds no brief for the human experiment; it must stand or fall by its results. ~ George Bernard Shaw,
321:Reason has so many forms that we do not know which to choose-Experiment has no fewer. ~ Michel de Montaigne,
322:You will in the future hear me on a pop album, but that's just the experimental side of me. ~ Dave Lombardo,
323:How could youths better learn to live than by at once trying the experiment of living? ~ Henry David Thoreau,
324:how important it is to stay true to yourself even in the midst of an adventure or experiment. ~ Piper Kerman,
325:I like to try anything... You have to do the experiments to find out what the formulas are. ~ Jerry Seinfeld,
326:Innovation thrives on creativity and experimentation, but it also requires thoughtful pruning. ~ Laszlo Bock,
327:One of the nice things about science fiction is that it lets us carry out thought experiments. ~ Rudy Rucker,
328:Science is not about making predictions or performing experiments. Science is about explaining. ~ Bill Gaede,
329:We used to fight to the death but we tried the experiment, rolled the dice and like we got. ~ Anthony Kiedis,
330:Although the prime numbers are rigidly determined, they somehow feel like experimental data. ~ Timothy Gowers,
331:America is about to turn the page on Barack Obama's four-year experiment in big government. ~ Mitch McConnell,
332:As an actor, you have to be open to doing things where you look stupid, to be experimental. ~ Jesse Eisenberg,
333:But, you know, I was experimenting. You know, discovering the secrets of the universe. ~ Benjamin Alire S enz,
334:El hecho de que la gente experimente cosas no significa que tenga ninguna capacidad de reflexión, ~ Anonymous,
335:I like to be in the laboratory with the doors closed. I like experimenting and trying things. ~ Nigel Godrich,
336:Many such experiments taught me that the real seat of taste was not the tongue but the mind. ~ Mahatma Gandhi,
337:The art is long, life is short, opportunity fleeting, experiment dangerous, judgment difficult. ~ Hippocrates,
338:The experimenter who does not know what he is looking for will not understand what he finds. ~ Claude Bernard,
339:The observer listens to nature: the experimenter questions and forces her to reveal herself. ~ Georges Cuvier,
340:The real measure of success is the number of experiments that can be crowded into 24 hours. ~ Thomas A Edison,
341:There has never been a great film unless it was created in the spirit of the experimental filmmaker. ~ Len Lye,
342:The test of all knowledge is experiment. Experiment is the sole judge of scientific truth. ~ Richard P Feynman,
343:The women's movement is a non-hierarchical one. It does things collectively and experimentally. ~ Robin Morgan,
344:we were much more likely to run experiments on our customers than we were to cater to their whims. ~ Eric Ries,
345:America - a great social and economic experiment, noble in motive and far-reaching in purpose. ~ Herbert Hoover,
346:Experimental psychologists use two gold standards: probability theory, and decision theory. ~ Eliezer Yudkowsky,
347:Experiment is the only means of knowledge at our disposal. Everything else is poetry, imagination. ~ Max Planck,
348:How far is truth susceptible of embodiment? That is the question, that is the experiment. ~ Friedrich Nietzsche,
349:If you double the number of experiments you do per year you're going to double your inventiveness. ~ Jeff Bezos,
350:I would trade all my experimental works for the single idea of the benzene theory. ~ August Wilhelm von Hofmann,
351:No amount of experimentation can ever prove me right; a single experiment can prove me wrong. ~ Albert Einstein,
352:The value of experimentation is not the trying. It's the trying again after the experiment fails. ~ Simon Sinek,
353:America was born of revolt, flourished in dissent, became great through experimentation. ~ Henry Steele Commager,
354:Anyone who puts on a crown, even if only as an
experiment, will end up looking for a kingdom. ~ Ahmed Saadawi,
355:Becoming acutely lonely, the experiment found, was as stressful as experiencing a physical attack. ~ Johann Hari,
356:If you call failures experiments, you can put them in your resume and claim them as achievements. ~ Mason Cooley,
357:I'm sort of an experimenter; I thought it'd be interesting to play around and see what's there. ~ Corbin Bernsen,
358:Never assume,’ he used to say, during experiments, ‘because to assume makes an ASS out of U and ME. ~ Paula Daly,
359:Rama’s experiments suggest that some metaphors can be understood as mild forms of synesthesia. In ~ Jaron Lanier,
360:Science is a combination of theory and experiment and the two together are how you make progress. ~ Lisa Randall,
361:THE FRAMEWORK: • Identify the routine • Experiment with rewards • Isolate the cue • Have a plan ~ Charles Duhigg,
362:The ocean is dying, and we have no place to escape to if this experiment doesn't go in our favor. ~ Sylvia Earle,
363:There is no such thing as a failed experiment, only experiments with unexpected outcomes. ~ R Buckminster Fuller,
364:Better abolish pulpits than fill them with men who have no experimental knowledge of what they teach. ~ Anonymous,
365:Experiment escorts us last-
His pungent company
will not allow an axiom
An opportunity ~ Emily Dickinson,
366:Experiments that crash atoms together could start a chain reaction that erodes everything on Earth. ~ Martin Rees,
367:His departure gave Catherine the first experimental conviction that a loss may be sometimes a gain. ~ Jane Austen,
368:I was a big fan of Middle Eastern elements of music and experimental electronic and tribal sounds. ~ Adam Lambert,
369:¿Por qué te vas a meter en una diminuta caja de identidad pudiendo experimentar tu infinidad? ~ Elizabeth Gilbert,
370:The credo of experimental science remains that an absence of evidence is not evidence of absence. ~ Frans de Waal,
371:To make great ideas a reality, we must act, experiment, fail, adapt, and learn on a daily basis. ~ Jocelyn K Glei,
372:Aquel que se suba a su embarcación y se lance al agua, va a experimentar lo que es navegar en realidad. ~ Anonymous,
373:A theory can be proved by experiment; but no path leads from experiment to the birth of a theory. ~ Albert Einstein,
374:a well-conceived experiment was like setting the table beautifully and inviting Truth to dinner. ~ T Colin Campbell,
375:Creativity needs a bit of untidiness. Make everything too neat and there is no room for experiment. ~ Charles Handy,
376:Do not put too much confidence in experimental results until they have been confirmed by theory. ~ Arthur Eddington,
377:Every aspect of life is an experiment that can be better understood if it is perceived in that way. ~ John Brockman,
378:Experimentei algo que depois, ao longo de minha vida, se repetiu frequentemente: a alegria do novo ~ Elena Ferrante,
379:I can envision observations and experiments that would disprove any evolutionary theory I know. ~ Stephen Jay Gould,
380:I don't place much faith in my intuitions, except as a starting place for designing experiments. ~ Elizabeth Spelke,
381:I never experiment with anything in my books. Experimentation means you don't know what you're doing. ~ Paul Auster,
382:Mysticism is an eclectic mixture of various forms of self-discovery that's primarily experimental. ~ Frederick Lenz,
383:Over the next four years, we will be bold. We will be willing to experiment. We will not fear failure. ~ Matt Blunt,
384:Para eso se es joven, para probar cosas, para experimentar. Para eso y para desafiarlo todo. ~ Jordi Sierra i Fabra,
385:Every cold empirick, when his heart is expanded by a successful experiment, swells into a theorist. ~ Samuel Johnson,
386:Everything is an experiment until it has a deadline. That gives it a destination, context, and a reason. ~ Brian Eno,
387:I always begin my stories as experiments - on large yellow tablets - a mixture of writing and sketching. ~ Bill Peet,
388:Kids will not listen to that. They're going to experiment no matter what, so you have to be honest. ~ Jenny McCarthy,
389:Por mais que uma vida seja longa, não vejo sentido em experimentá-la sem a sensação de estar viva. ~ Haruki Murakami,
390:Revolution cleanses men, improving them as the experimental farmer corrects the defects of his plants. ~ Che Guevara,
391:Right. Isn’t that how science works?” Redwing grinned. “If you don’t understand, do an experiment. ~ Gregory Benford,
392:Single life should be experimental in nature and open to accidents. Some accidents are happy ones. ~ Barbara Holland,
393:To truly live a creative life means that you will need to experiment in as many different fields as possible. ~ Moby,
394:un misionero entregado experimenta el gusto de ser un manantial, que desborda y refresca a los demás. ~ Pope Francis,
395:You say I sucked at the Oscars. I was a genius at the Oscars. That was experimental tuxedo sleep art. ~ James Franco,
396:All significant achievement comes from daring from experiment from the willingness to risk failure. ~ Sydney J Harris,
397:Any living cell carries with it the experience of a billion years of experimentation by its ancestors. ~ Max Delbruck,
398:Happily, at forty-six I still feel as experimental and on the verge of getting at the truth as ever. ~ Virginia Woolf,
399:I'm always experimenting and trying different things. That's what keeps it fun and encourages growth. ~ Charles Soule,
400:It is an acknowledged truth in philosophy that a just theory will always be confirmed by experiment. ~ Thomas Malthus,
401:It is as foolish to make experiments upon the constancy of a friend, as upon the chastity of a wife. ~ Samuel Johnson,
402:I wanted to understand the secrets behind my chemical experiments and behind the processes in nature. ~ Richard Ernst,
403:Managers must see themselves as experimenters who lead learning, not dictators who impose control. ~ Peter R Scholtes,
404:One of the ways of stopping science would be only to do experiments in the region where you know the law. ~ Anonymous,
405:The long experiment with professional politicians and professional government is over, and it failed. ~ Newt Gingrich,
406:The military is not a social experiment. The purpose of the military is kill people and break things. ~ Mike Huckabee,
407:The smaller the group, the more trial and error and experimenting you can do. I do a lot of garbage. ~ Pipilotti Rist,
408:Touring is really a weird social experiment, even though everyone thinks it's a party every day. ~ Babatunde Adebimpe,
409:Well, we spend an awful lot of our time working and doing experiments. It's very busy up on the shuttle. ~ Sally Ride,
410:With limited time or opportunity to experiment, we intentionally narrow our choices to those at the top. ~ Seth Godin,
411:All history is the experimental refutation of the theory of the so-called moral order of things. ~ Friedrich Nietzsche,
412:A metaphysical conclusion is either a false conclusion or a concealed experimental conclusion. ~ Hermann von Helmholtz,
413:An idea sparked in the 1960s, a thought experiment, an amusing haiku, is now a thing of metal and glass. ~ Janna Levin,
414:Better not perceive yourselves too high, O humans.
We only value mankind as our experimentation object. ~ Toba Beta,
415:Every cold empirick, when his heart is expanded by a successful experiment, swells into a theorist... ~ Samuel Johnson,
416:I am frequently astonished that it so often results in correct predictions of experimental results. ~ Murray Gell Mann,
417:I'm not playing!' Sophie retorted indignantly, 'I'm doing a very important philosophical experiment! ~ Jostein Gaarder,
418:Life is short, science is long; opportunity is elusive, experiment is dangerous, judgement is difficult. ~ Hippocrates,
419:Our success at Amazon is a function of how many experiments we do per year, per month, per week, per day. ~ Jeff Bezos,
420:The best scientific way to discover if one factor influences another is to do a controlled experiment. ~ Alison Gopnik,
421:The Progressive Blues Experiment, Johnny Winter... and Still Alive and Well is my favorite rock record ~ Johnny Winter,
422:What good is an idea if it remains an idea? Try. Experiment. Iterate. Fail. Try again. Change the world. ~ Simon Sinek,
423:You cannot acquire experience by making experiments. You cannot create experience. You must undergo it. ~ Albert Camus,
424:You must be ready to give up even the most attractive ideas when experiment shows them to be wrong. ~ Alessandro Volta,
425:You must come to Copenhagen to work with us. We like people who can actually perform thought experiments! ~ Niels Bohr,
426:You need courage to say the experiments must be wrong. I will explain where that courage comes from later. ~ Anonymous,
427:É como se ela tivesse nascido para sentir e experimentar o mundo de forma mais intensa do que todos nós. ~ Mitch Cullin,
428:El misterio de la vida no es problema que hay que resolver, sino una realidad que hay que experimentar. ~ Frank Herbert,
429:Every experiment, by multitudes or by individuals, that has a sensual and selfish aim, will fail. ~ Ralph Waldo Emerson,
430:I'm proud of myself that I had the courage to experiment with crazy hairstyles and some fashion things. ~ John Slattery,
431:No experiment ever conducted has ever revealed an object of any form reaching the speed of light. ~ Neil deGrasse Tyson,
432:Nonviolence, applied to very large masses of mankind, is a new experiment in the history of the world. ~ Mahatma Gandhi,
433:[Retirement] is a dangerous experiment, and generally ends in either drunkenness or hypochrondriacism. ~ Erasmus Darwin,
434:The Dark Ages were a massive experiment in the back-to-the-land hippy lifestyle (without the trust fund): ~ Matt Ridley,
435:The goal of every startup experiment is to discover how to build a sustainable business around that vision. ~ Eric Ries,
436:The tradition of the new. Yesterday's avant-gard-experiment is today's chic and tomorrow's cliche. ~ Richard Hofstadter,
437:Definiciones de Mulla Do-Piaza
Emocionalista: un hombre o mujer que cree haber experimentado lo divino. ~ Idries Shah,
438:Developing your authentic voice is the result of lifelong layers of learning, experimentation, and failure. ~ Todd Henry,
439:I come from a background of experimental music which mingled real sounds together with musical sounds. ~ Ennio Morricone,
440:I really dislike it when people talk about "experimental," because any good writer is experimental. ~ John Edgar Wideman,
441:I think some of this fascination with the 'Arab Spring' is just a grand experiment with Israel's survival. ~ John Bolton,
442:It's much easier on the emotions when one sees life as an experiment rather than a struggle for popularity. ~ Criss Jami,
443:Nadie puede experimentar en cabeza ajena. Pero la literatura brinda esa espectacular y única posibilidad. ~ Benito Taibo,
444:The child which overbalances itself in learning to walk is experimenting on the law of gravity. ~ William Stanley Jevons,
445:The Soviet failure revealed itself much more gradually: it was a pathological inability to experiment. The ~ Tim Harford,
446:When I was in England I experimented with marijuana a time or two, and I didn't like it. I didn't inhale. ~ Bill Clinton,
447:Wouldn’t you agree that we are all ‘created’ and all of our lives are . . . ‘experiments’ to some degree? ~ James Morris,
448:A book on the new physics, if not purely descriptive of experimental work, must essentially be mathematical. ~ Paul Dirac,
449:Apenas quem já experimentou a frustração da derrota consegue saborear com plenitude a alegria da vitória ~ Takehiko Inoue,
450:If you cannot saw with a file or file with a saw, then you will be no good as an experimentalist. ~ Augustin Jean Fresnel,
451:I have been trying all my life to like Scotchmen, and am obliged to desist from the experiment in despair. ~ Charles Lamb,
452:In real life, as well as in experiments, people can come to believe things that never really happened. ~ Elizabeth Loftus,
453:In the Lean Startup model, an experiment is more than just a theoretical inquiry; it is also a first product. ~ Eric Ries,
454:I think of myself as an experimentalist even though much of my music sounds logical and normal, in a sense. ~ Paul Lansky,
455:Los verdaderos grandes hombres deben de experimentar, a mi entender, una gran tristeza en este mundo ~ Fyodor Dostoyevsky,
456:Most important, a disciplined team can experiment with its own working style and draw meaningful conclusions. ~ Eric Ries,
457:Sentí antes de pensar: tal es el destino común de la humanidad, que yo experimenté más que nadie. ~ Jean Jacques Rousseau,
458:A lot of it's experimental, spontaneous. It's about knocking about in the studio and bumping into things. ~ Richard Prince,
459:Every great inspiration is but an experiment - though every experiment we know, is not a great inspiration. ~ Charles Ives,
460:Experimenting with different sounds is great, but when it comes down to it, you're still playing a guitar. ~ Scott Putesky,
461:Goldstein found that on average, the people in his experiment “enjoy more expensive wines slightly less. ~ Steven D Levitt,
462:If you give people literacy, bad ideas can be attacked and experiments tried, and lessons will accumulate. ~ Steven Pinker,
463:Invadiu-me o desejo quase doloroso de beijar aquela mulher,uma ânsia como nunca tinha experimentado... ~ Carlos Ruiz Zaf n,
464:Musicians tend to get bored playing the same thing over and over, so I think it's natural to experiment. ~ Dimebag Darrell,
465:The modern concept of the vacuum of space, confirmed every day by experiment, is a relativistic ether. ~ Robert B Laughlin,
466:The right to err, which means the freedom to try experiments, is the universal condition of all progress. ~ Mahatma Gandhi,
467:The time has come to end the deadly experiment of disarming peaceable, law-abiding citizens near schools. ~ Steve Stockman,
468:Wondered about the experimental drugs interacting with airborne chemicals and leaving me unexpectedly dead. ~ Graham Parke,
469:A series of experimental tortures that increased the misery of her days without increasing the number of them. ~ John Green,
470:Developmental scientists like me explore the basic science of learning by designing controlled experiments. ~ Alison Gopnik,
471:Experiment is actually doing the art. That's the experiment and then you get to experience the experiment. ~ Robert Glasper,
472:Ideas do not always come in a flash but by diligent trial-and-error experiments that take time and thought. ~ Charles K Kao,
473:So I feel that the experimental verdict is in: the world is weird, and we just have to learn to live with it. ~ Max Tegmark,
474:The experimentation that I do has a lot to do with tunes and pitches and ways that melodies are put together. ~ Paul Lansky,
475:The most superior of scientific goals is to embrace a maximum of experiment with a minimum of hypotheses. ~ Albert Einstein,
476:The only thing worse than the failure of this massive global development experiment, would be its success. ~ Wolfgang Sachs,
477:What we clearly need is experimentation with market reforms and private delivery options [in health care]. ~ Stephen Harper,
478:A Californian firm called Morning Star Tomatoes has been experimenting with ‘self-management’ for two decades. ~ Matt Ridley,
479:All my experiments in Ahimsa have taught me that nonviolence in practice means common labour with the body. ~ Mahatma Gandhi,
480:Democracy is always an unfinished experiment, testing the capacity of each generation to live freedom nobly. ~ George Weigel,
481:Dow Chemical has experimented with this concept in Europe, and DuPont is taking up this idea vigorously. ~ William McDonough,
482:Green Screen was a total experiment. I'm glad we did it, but it was just tough on that network to get it going. ~ Drew Carey,
483:Mathematical physics is in the first place physics and it could not exist without experimental investigations. ~ Peter Debye,
484:My purpose is to describe experiments in the science ofsatyagraha and not at all to describe how good I am. ~ Mahatma Gandhi,
485:The thing that's good about Hip Hop is that it has experimented with a lot of different sounds and music. ~ Afrika Bambaataa,
486:They had not yet attained the stupefying boredom of omnipotence; their experiments did not always succeed. ~ Arthur C Clarke,
487:With limited time or opportunity to experiment, we intentionally narrow our choices to those at the top. You’re ~ Seth Godin,
488:All we want is to be treated like human beings, and not to be patronized, or experimented on like guinea pigs. ~ Winona Ryder,
489:An experiment is a question which science poses to Nature and a measurement is the recording of Nature's answer. ~ Max Planck,
490:Every experiment destroys some of the knowledge of the system which was obtained by previous experiments. ~ Werner Heisenberg,
491:Experiment is the sole source of truth. It alone can teach us something new; it alone can give us certainty. ~ Henri Poincare,
492:I'm not an experimental artist. I have no talent for that. I need a certain kind of antecedent form to follow. ~ Tony Kushner,
493:I was never trying to be experimental or anti-anything; I was always trying to be real to things I was feeling. ~ Nina Menkes,
494:There are relatively few experiments in atomic physics these days that don't involve the use of a laser. ~ Eric Allin Cornell,
495:The work on [polio] prevention was long delayed by... misleading experimental models of the disease in monkeys ~ Albert Sabin,
496:Too often, chefs just want to experiment - they want to use liquid nitrogen before they know how to use heat. ~ Tom Colicchio,
497:A theory with mathematical beauty is more likely to be correct than an ugly one that fits some experimental data. ~ Paul Dirac,
498:At the beginning of all experimental work stands the choice of the appropriate technique of investigation ~ Walter Rudolf Hess,
499:He was an innovator, an experimenter, a missionary in bringing the gospel of good cooking to the home table. ~ Craig Claiborne,
500:It's all just an instinct and an experiment and a mystery, so begin. Begin anywhere. Preferably right now. ~ Elizabeth Gilbert,

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


   1 Occultism
   1 Integral Yoga

   23 Sri Aurobindo
   9 The Mother
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jorge Luis Borges

   14 The Life Divine
   11 Savitri
   11 Essays Divine And Human
   8 The Mothers Agenda
   7 The Synthesis Of Yoga
   4 Walden
   4 Essays In Philosophy And Yoga
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Secret Doctrine
   3 Letters On Yoga I
   2 Words Of Long Ago
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Selected Fictions
   2 Liber ABA
   2 Aion

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #The Mother, #Integral Yoga
  There rose a song of new discovery,
  A bow-twang's hum of young experiment.
  Each day was a spiritual romance,
  Life now became a sure approach to God,
  Existence a divine experiment
  And cosmos the soul's opportunity.

01.04_-_The_Secret_Knowledge, #Savitri, #The Mother, #Integral Yoga
  Our very being seems to us questionable,
  Our life a vague experiment, the soul
  A flickering light in a strange ignorant world,
  His consciousness is a babe upon her knees,
  His being a field of her vast experiment,
  Her endless space is the playground of his thoughts;

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Thought, intellect, the logical reason came to be regarded more and more as the highest means and even the highest end; in philosophy, Thought is the be-all and the end-all. It is by intellectual thinking and speculation that the truth is to be discovered; even spiritual experience has been summoned to pass the tests of the intellect, if it is to be held valid - just the reverse of the
  Indian position. Even those who see that mental Thought must be overpassed and admit a supramental "Other", do not seem to escape from the feeling that it must be through mental Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guidance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage.

02.01_-_The_World-Stair, #Savitri, #The Mother, #Integral Yoga
    Parent or kin to our ideas and dreams
    Where Space is a vast experiment of the soul,
    In an immaterial substance linked to ours

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #The Mother, #Integral Yoga
  In the unexplored expanses of the soul.
  To be seemed only a long experiment,
  The hazard of a seeking ignorant Force
  At her will, led by a luminous Immanence
  The hazardous experimenting Mind
  Pushes its way through obscure possibles

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  The Force that works by the light of Ignorance,
  Her animal experiment began,
  Crowding with conscious creatures her world-scheme;

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  Mind's insufficient self-discovery,
  An early attempt, a first experiment.
  This was a toy to amuse the infant earth;
  A game, a work ambiguously divine.
  Our seekings are short-lived experiments
  Made by a wordless and inscrutable Power

02.14_-_The_World-Soul, #Savitri, #The Mother, #Integral Yoga
  Once more they must face the problem-game of birth,
  The soul's experiment of joy and grief
  And thought and impulse lighting the blind act,

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #The Mother, #Integral Yoga
  The clash of strife in the very clasp of love,
  The dangerous pain of life's experiment
  In the values of Inconsequence and Chance,

03.04_-_The_Vision_and_the_Boon, #Savitri, #The Mother, #Integral Yoga
  Half-way he stops his star of destiny:
  A vast and vain long-tried experiment,
  An ill-served high conception doubtfully done,

04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  A mind daring heavenly experiment,
  Growing towards some largeness they felt near,

07.04_-_The_Triple_Soul-Forces, #Savitri, #The Mother, #Integral Yoga
  All was prepared through many a silent age,
  God made experiments with animal shapes,
  Then only when all was ready I was born.

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  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

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  One may almost doubt if the wisest man has learned any thing of absolute value by living. Practically, the old have no very important advice to give the young, their own experience has been so partial, and their lives have been such miserable failures, for private reasons, as they must believe; and it may be that they have some faith left which belies that experience, and they are only less young than they were. I have lived some thirty years on this planet, and I have yet to hear the first syllable of valuable or even earnest advice from my seniors. They have told me nothing, and probably cannot tell me any thing to the purpose. Here is life, an experiment to a great extent untried by me; but it does not avail me that they have tried it. If I have any experience which I think valuable, I am sure to reflect that this my
  Mentors said nothing about.
  But to make haste to my own experiment.
  Those things for which the most money is demanded are never the things which the student most wants. Tuition, for instance, is an important item in the term bill, while for the far more valuable education which he gets by associating with the most cultivated of his contemporaries no charge is made. The mode of founding a college is, commonly, to get up a subscription of dollars and cents, and then following blindly the principles of a division of labor to its extreme, a principle which should never be followed but with circumspection,to call in a contractor who makes this a subject of speculation, and he employs
  Irishmen or other operatives actually to lay the foundations, while the students that are to be are said to be fitting themselves for it; and for these oversights successive generations have to pay. I think that it would be _better than this_, for the students, or those who desire to be benefited by it, even to lay the foundation themselves. The student who secures his coveted leisure and retirement by systematically shirking any labor necessary to man obtains but an ignoble and unprofitable leisure, defrauding himself of the experience which alone can make leisure fruitful. But, says one, you do not mean that the students should go to work with their hands instead of their heads? I do not mean that exactly, but I mean something which he might think a good deal like that; I mean that they should not _play_ life, or _study_ it merely, while the community supports them at this expensive game, but earnestly _live_ it from beginning to end. How could youths better learn to live than by at once trying the experiment of living? Methinks this would exercise their minds as much as mathematics. If I wished a boy to know something about the arts and sciences, for instance, I would not pursue the common course, which is merely to send him into the neighborhood of some professor, where any thing is professed and practised but the art of life;to survey the world through a telescope or a microscope, and never with his natural eye; to study chemistry, and not learn how his bread is made, or mechanics, and not learn how it is earned; to discover new satellites to Neptune, and not detect the motes in his eyes, or to what vagabond he is a satellite himself; or to be devoured by the monsters that swarm all around him, while contemplating the monsters in a drop of vinegar.
     There are left,................. $ 8.71,
   beside produce consumed and on hand at the time this estimate was made of the value of $4.50,the amount on hand much more than balancing a little grass which I did not raise. All things considered, that is, considering the importance of a mans soul and of to-day, notwithstanding the short time occupied by my experiment, nay, partly even because of its transient character, I believe that that was doing better than any farmer in Concord did that year.
    All experiments which failed:
    Flour,................... 0.88 Costs more than Indian meal,
  Yes, I did eat $8.74, all told; but I should not thus unblushingly publish my guilt, if I did not know that most of my readers were equally guilty with myself, and that their deeds would look no better in print. The next year I sometimes caught a mess of fish for my dinner, and once I went so far as to slaughter a woodchuck which ravaged my bean-field,effect his transmigration, as a Tartar would say,and devour him, partly for experiments sake; but though it afforded me a momentary enjoyment, notwithstanding a musky flavor, I saw that the longest use would not make that a good practice, however it might seem to have your woodchucks ready dressed by the village butcher.
  Every New Englander might easily raise all his own breadstuffs in this land of rye and Indian corn, and not depend on distant and fluctuating markets for them. Yet so far are we from simplicity and independence that, in Concord, fresh and sweet meal is rarely sold in the shops, and hominy and corn in a still coarser form are hardly used by any. For the most part the farmer gives to his cattle and hogs the grain of his own producing, and buys flour, which is at least no more wholesome, at a greater cost, at the store. I saw that I could easily raise my bushel or two of rye and Indian corn, for the former will grow on the poorest land, and the latter does not require the best, and grind them in a hand-mill, and so do without rice and pork; and if I must have some concentrated sweet, I found by experiment that I could make a very good molasses either of pumpkins or beets, and I knew that I needed only to set out a few maples to obtain it more easily still, and while these were growing I could use various substitutes beside those which I have named. For, as the Forefathers sang,
  For my part, I am glad to hear of experiments of this kind being tried; as that a young man tried for a fortnight to live on hard, raw corn on the ear, using his teeth for all mortar. The squirrel tribe tried the same and succeeded. The human race is interested in these experiments, though a few old women who are incapacitated for them, or who own their thirds in mills, may be alarmed.

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The Zohar so impressed the celebrated scholastic meta- physician and experimental chemist, Raymond Lully, that it suggested to him the development of the Ars Magna (The
  Great Work), an idea in the exposition of which he exhibits the loftiest conceptions of the Qabalah, regarding it as a divine science and a genuine revelation of Light to the human soul. He was one of those few isolated figures attracted to its study, who saw through its use of a peculiar type of symbol, and endeavoured to construct a workable magical or philosophical alphabet, an explanation of which will be attempted in the remaining chapters of this work.

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  We believe on the other hand that India is destined to work out her own independent life and civilisation, to stand in the forefront of the world and solve the political, social, economical and moral problems which Europe has failed to solve, yet the pursuit of whose solution and the feverish passage in that pursuit from experiment to experiment, from failure to failure she calls her progress. Our means must be as great as our ends and the strength to discover and use the means so as to attain the end can only be found by seeking the eternal source of strength in ourselves.
  We do not believe that by multiplying new sects limited within the narrower and inferior ideas of religion imported from the West or by creating organisations for the perpetuation of the mere dress and body of Hinduism we can recover our spiritual health, energy and greatness. The world moves through an indispensable interregnum of free thought and materialism to a new synthesis of religious thought and experience, a new religious world-life free from intolerance, yet full of faith and fervour, accepting all forms of religion because it has an unshakable faith in the One. The religion which embraces Science and faith,
  Theism, Christianity, Mahomedanism and Buddhism and yet is none of these, is that to which the World-Spirit moves. In our own, which is the most sceptical and the most believing of all, the most sceptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, - that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced turning it to the soul's uses, in this
  Hinduism we find the basis of the future world-religion. This sanatana dharma has many scriptures, Veda, Vedanta, Gita,

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:But this is not always the manner of the commencement. The Sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, -- what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  THE philosophy of the Qabalah is essentially esoteric. Yet the practical methods of esoteric and secular investigations are essentially identical
  -continual and persistent experimentation, the endeavour to eliminate chance and error, and the effort to ascertain the constants and variables of the equations investigated.
  The quiescence of the mental turbulence is the primary essential. With this faculty at command, the student is taught to exalt the mind by the various technical methods of Magick until it overrides the normal limitations and barriers of its nature, ascending in a tremendous unquenchable column of fire-like ecstasy to the Universal Consciousness, with which it becomes united. Once having become at one with transcendental Existence, it intuitively partakes of universal knowledge, which is considered to be a more reliable source of information than the rational introspection of the intellect or the experimental scientific investigation of matter can give. It is the tapping of the source of Life itself, the fons et origo of existence, rather than a blind groping in the dark after confused symbols which alone appear on the so-called practical or rational plane of thought.
  Victorians so simple, objective, and intelligible-such as matter, energy, space, etc.-have completely failed to resist analysis. A few modern thinkers, seeing clearly the absolute debacle in which the old positivist science was bound to lead them, the breaking up of this icy expanse of frozen thought, determined at all costs to find a modus vivendi for
  Athena. This necessity was emphasized in the most surprising way by the result of the Michelson-Morley experiments, when Physics itself calmly and frankly offered a contradiction in terms. It was not the metaphysicians this time who were picking holes in a vacuum. It was the mathematicians and the physicists who found the ground completely cut away from under their feet. It was not enough to replace the geometry of Euclid by those of Riemann and Lobatchevsky and the mechanics of Newton by those of Einstein, so long as any of the axioms of the old thought and the definitions of its terms survived. They deliberately abandoned positivism and materialism for an indeterminate mysticism, creating a new mathematical philosophy and a new logic, wherein infinite-or rather transfinite-ideas might be made commensurable with those of ordinary thought in the forlorn hope that all might live happily ever after. In short, to use a Qabalistic nomenclature, they found it incumbent upon themselves to adopt for inclusion of terms of Ruach (intellect) concepts which are proper only to Neschamah (the organ and faculty of direct spiritual apperception and intuition). This same process took place in Philosophy years earlier. Had the dialectic of Hegel been only. half understood, the major portion of philosophical speculation from the Schoolmen to
  Kant's perception of the Antinomies of Reason would have been thrown overboard.

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 64
   were disturbed through such exercises, if he were hampered in judging the matters of his daily life as sanely and as soundly as before. He should examine himself again and again to find out if he has remained unaltered in relation to the circumstances among which he lives, or whether he may perhaps have become unbalanced. Above all, strict care must be taken not to drift at random into vague reveries, or to experiment with all kinds of exercises. The trains of thought here indicated have been tested and practiced in esoteric training since the earliest times, and only such are given in these pages. Anyone attempting to use others devised by himself, or of which he may have heard or read at one place or another, will inevitably go astray and find himself on the path of boundless chimera.

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality. For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven, having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
  6:It is therefore of good augury that after many experiments and verbal solutions we should now find ourselves standing today in the presence of the two that have alone borne for long the most rigorous tests of experience, the two extremes, and that at the end of the experience both should have come to a result which the universal instinct in mankind, that veiled judge, sentinel and representative of the universal Spirit of Truth, refuses to accept as right or as satisfying. In Europe and in India, respectively, the negation of the materialist and the refusal of the ascetic have sought to assert themselves as the sole truth and to dominate the conception of Life. In India, if the result has been a great heaping up of the treasures of the Spirit, - or of some of them, - it has also been a great bankruptcy of Life; in Europe, the fullness of riches and the triumphant mastery of this world's powers and possessions have progressed towards an equal bankruptcy in the things of the Spirit. Nor has the intellect, which sought the solution of all problems in the one term of Matter, found satisfaction in the answer that it has received.
  7:Therefore the time grows ripe and the tendency of the world moves towards a new and comprehensive affirmation in thought and in inner and outer experience and to its corollary, a new and rich self-fulfilment in an integral human existence for the individual and for the race.

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The present was my next experiment of this kind, which I purpose to describe more at length; for convenience, putting the experience of two years into one. As I have said, I do not propose to write an ode to dejection, but to brag as lustily as chanticleer in the morning, standing on his roost, if only to wake my neighbors up.

1.03_-_A_Sapphire_Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  Farmers, craftsmen, workmen and merchants all had but one ambition, one concern: to do their work as best they could. This was in their own interest, firstly because, since each one had freely chosen his occupation, it suited his nature and gave him pleasure, and also because they knew that all good work was fairly rewarded, so that they, their wives and their children could lead a quiet and peaceful life, without useless luxury, but with a generous provision for their needs, which was enough to satisfy them.
  The artists and scientists, few in number but each devoted to his science or art - his purpose in life - were supported by the grateful nation, which was the first to benefit from their useful discoveries and to enjoy their ennobling works. Thus sheltered from the cares of the struggle for life, these scientists had a single aim: that their experimental research, their sincere and earnest studies should serve to allay the sufferings of humanity, to increase its strength and well-being by making superstition and fear draw back as far as possible before the knowledge that brings solace and enlightenment. The artists, whose whole will was free to concentrate upon their art, had only one desire: to manifest beauty, each according to his own highest conception.
  Among them, as friends and guides, were four philosophers, whose entire life was spent in profound study and luminous contemplations, to widen constantly the field of human knowledge and one by one to lift the veils from what is still a mystery.

1.04_-_Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Commerce is unexpectedly confident and serene, alert, adventurous, and unwearied. It is very natural in its methods withal, far more so than many fantastic enterprises and sentimental experiments, and hence its singular success. I am refreshed and expanded when the freight train rattles past me, and I smell the stores which go dispensing their odors all the way from Long Wharf to Lake Champlain, reminding me of foreign parts, of coral reefs, and Indian oceans, and tropical climes, and the extent of the globe. I feel more like a citizen of the world at the sight of the palm-leaf which will cover so many flaxen New England heads the next summer, the Manilla hemp and cocoa-nut husks, the old junk, gunny bags, scrap iron, and rusty nails. This car-load of torn sails is more legible and interesting now than if they should be wrought into paper and printed books. Who can write so graphically the history of the storms they have weathered as these rents have done?
  They are proof-sheets which need no correction. Here goes lumber from the Maine woods, which did not go out to sea in the last freshet, risen four dollars on the thousand because of what did go out or was split up; pine, spruce, cedar,first, second, third, and fourth qualities, so lately all of one quality, to wave over the bear, and moose, and caribou. Next rolls Thomaston lime, a prime lot, which will get far among the hills before it gets slacked. These rags in bales, of all hues and qualities, the lowest condition to which cotton and linen descend, the final result of dress,of patterns which are now no longer cried up, unless it be in Milwaukie, as those splendid articles,

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  We are the subjects of an experiment which is not a little interesting to me. Can we not do without the society of our gossips a little while under these circumstances,have our own thoughts to cheer us? Confucius says truly, Virtue does not remain as an abandoned orphan; it must of necessity have neighbors.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  A great number of issues need to be clarified as we follow evolution (and the twenty tenets) into the higher or deeper forms of transpersonal unfolding.
  First and foremost, if this higher unfolding is to be called "religious" or "spiritual," it is a very far cry from what is ordinarily meant by those terms. We have spent several chapters painstakingly reviewing the earlier developments of the archaic, magic, and mythic structures (which are usually associated with the world's great religions), precisely because those structures are what transpersonal and contemplative development is not. And here we can definitely agree with Campbell: if 99.9 percent of people want to call magic and mythic "real religion," then so be it for them (that is a legitimate use);10 but that is not what the world's greatest yogis, saints, and sages mean by mystical or "really religious" development, and in any event is not what I have in mind. Campbell, however, is quite right that a very, very few individuals, during the magic and mythic and rational eras, were indeed able to go beyond magic, beyond mythic, and beyond rational-into the transrational and transpersonal domains. And even if their teachings (such as those of Buddha, Christ, Patanjali, Padmasambhava, Rumi, and Chih-i) were snapped up by the masses and translated downward into magic and mythic and egoic terms-"the salvation of the individual soul"-that is not what their teachings clearly and even blatantly stated, nor did they intentionally lend any support to such endeavors. Their teachings were about the release from individuality, and not about its everlasting perpetuation, a grotesque notion that was equated flat-out with hell or samsara. Their teachings, and their contemplative endeavors, were (and are) transrational through and through. That is, although all of the contemplative traditions aim at going within and beyond reason, they all start with reason, start with the notion that truth is to be established by evidence, that truth is the result of experimental methods, that truth is to be tested in the laboratory of personal experience, that these truths are open to all those who wish to try the experiment and thus disclose for themselves the truth or falsity of the spiritual claims-and that dogmas or given beliefs are precisely what hinder the emergence of deeper truths and wider visions.
  Thus, each of these spiritual or transpersonal endeavors (which we will carefully examine) claims that there exist higher domains of awareness, embrace, love, identity, reality, self, and truth. But these claims are not dogmatic; they are not believed in merely because an authority proclaimed them, or because sociocentric tradition hands them down, or because salvation depends upon being a "true believer." Rather, the claims about these higher domains are a conclusion based on hundreds of years of experimental introspection and communal verification. False claims are rejected on the basis of consensual evidence, and further evidence is used to adjust and fine-tune the experimental conclusions.
  These spiritual endeavors, in other words, are scientific in any meaningful sense of the word, and the systematic presentations of these endeavors follow precisely those of any reconstructive science.
  Recall that the Right-Hand path is open to empirical verification, which means that the Right-Hand dimension of holons, their form or exteriors, can indeed be "seen" with the senses or their extensions. But the Left-Hand dimension-the interior side-cannot be seen empirically "out there," although it can be internally experienced (and although it has empirical correlates: my interior thoughts register on an EEG but cannot be determined or interpreted or known from that evidence). Everything on the Left Hand, from sensations to impulses to images and concepts and so on, is an interior experience known to me directly by acquaintance (which can indeed be "objectively described," but only through an intersubjective community at the same depth, where it relies on interpretation from the same depth). Direct spiritual experience is simply the higher reaches of the Upper-Left quadrant, and those experiences are as real as any other direct experiences, and they can be as easily shared (or distorted) as any other experiential knowledge.11 (The only way to deny the validity of direct interior experiential knowledge-whether it be mathematical knowledge, introspective knowledge, or spiritual knowledge-is to take the behaviorist stance and identify interior experience with exterior behavior. Should somebody mention that this is the cynical twist or pathological agency of Broughton's level four?)
  There is, of course, one proviso: the experimenter must, in his or her own case, have developed the requisite cognitive tools. If, for example, we want to investigate concrete operational thought, a community of those who have only developed to the preoperational level will not do. If you take a preop child, and in front of the child pour the water from a short fat glass into a tall thin glass, the child will tell you that the tall glass has more water. If you say, no, there is the same amount of water in both glasses, because you just saw me pour the same water from one glass to the other, the child will have no idea what you're talking about. "No, the tall glass has more water." No matter how many times you pour the water back and forth between the two glasses, the child will deny they have the same amount of water. (Interestingly, if you videotape the child at this stage, and then wait a few years until the child has developed conop-at which point it will seem utterly obvious to him that the glasses have the same amount of water-and then show the child the earlier videotape, he will deny that it's him. He thinks you've doctored the videotape; he cannot imagine anybody being that stupid.) The preop child is immersed in a world that includes conop realities, is drenched in those realities, and yet cannot "see" them: they are all "otherworldly."
  At every stage of development, in fact, the next higher stage always appears to be a completely "other world," an "invisible world"-it has literally no existence for the individual, even though the individual is in fact saturated with a reality that contains the "other" world. The individual's "this-worldly" existence simply cannot comprehend the "otherworldly" characteristics lying all around it.
  So the first thing I would like to emphasize is that the higher stages of transpersonal development are stages that are taken from those who have actually developed into those stages and who display palpable, discernible, and repeatable characteristics of that development. The stages themselves can be rationally reconstructed (explained in a rational manner after the fact), but they cannot be rationally experienced. They can be experienced only by a transrational contemplative development, whose stages unfold in the same manner as any other developmental stages, and whose experiences are every bit as real as any others.
  But one must be adequate to the experience, or it remains an invisible other world. When the yogis and sages and contemplatives make a statement like, "The entire world is a manifestation of one Self," that is not a merely rational statement that we are to think about and see if it makes logical sense. It is rather a description, often poetic, of a direct apprehension or a direct experience, and we are to test this direct experience, not by mulling it over philosophically, but by taking up the experimental method of contemplative awareness, developing the requisite cognitive tools, and then directly looking for ourselves.
  As Emerson put it, "What we are, that only can we see."

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A study of Qabalistic ideology and correspondences would lead one to suppose that it accepts the absolute reality of external things in the most objective sense. It is, if name it we must, an Objective Idealism. All our per- ceptions are not exclusively of the Ego, nor of that which is perceived ; they are the representations of a certain rela- tion and interaction between the two. We cannot affirm any quality in an object as being independent of our sense apparatus. Nor, on the other hand, dare we assume that what we do cognize is more than a partial representation of its cause. We are unable to determine, for example, the meaning of such ideas as motion, or distinguish between space and time, except in relation to some particular ob- server and some particular thing observed. For instance, if during experimentation, a huge cannon were fired twice at an interval of three hours, a Solar entity would note a difference of several thousand miles in space between the shots, rather than three hours difference in time. We are absolutely incapable, however, of perceiving phenomena except through the senses. It would be quite correct, hence, from a purely Qabalistic viewpoint, to assume that the Universe is also subjective without denying in the least its objectivity.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  One may profitably confirm this theory in the Exercises of
  St. Ignatius of Loyola. By this exercise some thoughts are barred altogether from forcing entry into consciousness, and those which do come into the mind do so more slowly than before, giving the practitioner sufficient time to per- ceive their falsity and consequently destroy them. In short, there is undoubtedly a real connection between the rate of respiration and the condition of the brain or the state of mind, as even a little experimentation will go to prove.

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:In a sense all our experience is psychological since even what we receive by the senses, has no meaning or value to us till it is translated into the terms of the sense-mind, the Manas of Indian philosophical terminology. Manas, say our philosophers, is the sixth sense. But we may even say that it is the only sense and that the others, vision, hearing, touch, smell, taste are merely specialisations of the sense-mind which, although it normally uses the sense-organs for the basis of its experience, yet exceeds them and is capable of a direct experience proper to its own inherent action. As a result psychological experience, like the cognitions of the reason, is capable in man of a double action, mixed or dependent, pure or sovereign. Its mixed action takes place usually when the mind seeks to become aware of the external world, the object; the pure action when it seeks to become aware of itself, the subject. In the former activity, it is dependent on the senses and forms its perceptions in accordance with their evidence; in the latter it acts in itself and is aware of things directly by a sort of identity with them. We are thus aware of our emotions; we are aware of anger, as has been acutely said, because we become anger. We are thus aware also of our own existence; and here the nature of experience as knowledge by identity becomes apparent. In reality, all experience is in its secret nature knowledge by identity; but its true character is hidden from us because we have separated ourselves from the rest of the world by exclusion, by the distinction of ourself as subject and everything else as object, and we are compelled to develop processes and organs by which we may again enter into communion with all that we have excluded. We have to replace direct knowledge through conscious identity by an indirect knowledge which appears to be caused by physical contact and mental sympathy. This limitation is a fundamental creation of the ego and an instance of the manner in which it has proceeded throughout, starting from an original falsehood and covering over the true truth of things by contingent falsehoods which become for us practical truths of relation.
  6:From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable necessity in our existing limitations. They are the result of an evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the mind - and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, - to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what happens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is determined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is usually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a state of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and allsufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent action. Nor is this extension of faculty really impossible but only more difficult in our waking state, - as is known to all who have been able to go far enough in certain paths of psychological experiment.
  7:The sovereign action of the sense-mind can be employed to develop other senses besides the five which we ordinarily use. For instance, it is possible to develop the power of appreciating accurately without physical means the weight of an object which we hold in our hands. Here the sense of contact and pressure is merely used as a starting-point, just as the data of sense-experience are used by the pure reason, but it is not really the sense of touch which gives the measure of the weight to the mind; that finds the right value through its own independent perception and uses the touch only in order to enter into relation with the object. And as with the pure reason, so with the sensemind, the sense-experience can be used as a mere first point from which it proceeds to a knowledge that has nothing to do with the sense-organs and often contradicts their evidence. Nor is the extension of faculty confined only to outsides and superficies. It is possible, once we have entered by any of the senses into relation with an external object, so to apply the Manas as to become aware of the contents of the object, for example, to receive or to perceive the thoughts or feelings of others without aid from their utterance, gesture, action or facial expressions and even in contradiction of these always partial and often misleading data. Finally, by an utilisation of the inner senses, - that is to say, of the sense-powers, in themselves, in their purely mental or subtle activity as distinguished from the physical which is only a selection for the purposes of outward life from their total and general action, - we are able to take cognition of sense-experiences, of appearances and images of things other than those which belong to the organisation of our material environment. All these extensions of faculty, though received with hesitation and incredulity by the physical mind because they are abnormal to the habitual scheme of our ordinary life and experience, difficult to set in action, still more difficult to systematise so as to be able to make of them an orderly and serviceable set of instruments, must yet be admitted, since they are the invariable result of any attempt to enlarge the field of our superficially active consciousness whether by some kind of untaught effort and casual ill-ordered effect or by a scientific and well-regulated practice.
  12:For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, O Swetaketu", "All this is the Brahman; this Self is the Brahman".
  13:But Intuition by the very nature of its action in man, working as it does from behind the veil, active principally in his more unenlightened, less articulate parts, served in front of the veil, in the narrow light which is our waking conscience, only by instruments that are unable fully to assimilate its messages, - Intuition is unable to give us the truth in that ordered and articulated form which our nature demands. Before it could effect any such completeness of direct knowledge in us, it would have to organise itself in our surface being and take possession there of the leading part. But in our surface being it is not the Intuition, it is the Reason which is organised and helps us to order our perceptions, thoughts and actions. Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. Without this succession and attempt at separate assimilation we should be obliged to remain under the exclusive domination of a part of our nature while the rest remained either depressed and unduly subjected or separate in its field and therefore poor in its development. With this succession and separate attempt the balance is righted; a more complete harmony of our parts of knowledge is prepared.
  14:We see this succession in the Upanishads and the subsequent Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an error that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever there is the appearance of a controversy, it is not by discussion, by dialectics or the use of logical reasoning that it proceeds, but by a comparison of intuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less essential to the more comprehensive, more perfect, more essential. The question asked by one sage of another is "What dost thou know?", not "What dost thou think?" nor "To what conclusion has thy reasoning arrived?" Nowhere in the Upanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to have held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge.

1.1.04_-_Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  He had, but the pity was that though he knew the science of politics perfectly, he did not know politics itself in the least and when he did enter political life, he had formed too rigidly the logical habit to replace it in any degree by the practical. If he had reversed the order or at least coordinated experiment with his theories before they were formed, he might have succeeded better. His readymade Constitutions are monuments of logical perfection and practical ineffectiveness. They have the weakness

1.1.05_-_The_Siddhis, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
   present day is magic precisely in the same sense as the scientific experiments of Roger Bacon or Paracelsus. There is a good deal of fraud and error and self-deception mixed up with it, but so there was with the earliest efforts of the European scientists. The defects of Western practitioners or Eastern quacks do not get rid of our true & ancient Yoga.

1.10_-_The_Three_Modes_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The idea of the three essential modes of Nature is a creation of the ancient Indian thinkers and its truth is not at once obvious, because it was the result of long psychological experiment and profound internal experience. Therefore without a long inner experience, without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilise. Still certain broad indications may help the seeker on the Way of Works to understand, analyse and control by his assent or refusal the combinations of his own nature.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  psychical phenomena. Those who have carried the study and
  experimentation of them to a certain extent, have found that
  we can sense things known only to the minds of others, things

1.12_-_The_Divine_Work, #unset, #The Mother, #Integral Yoga
  superficial and impermanent ideas, impulses, desires, suggestions and impositions of all kinds from our environment or work
  out formations of our temporary mental, vital, physical personality - that passing experimental and structural self which has
  been made for us by an interaction between our being and the

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:In some recent discoveries3 which, if their conclusions are accepted, must throw an intense light on the problem of Life in Matter, a great Indian physicist has pointed attention to the response to stimulus as an infallible sign of the existence of life. It is especially the phenomenon of plant-life that has been illumined by his data and illustrated in all its subtle functionings; but we must not forget that in the essential point the same proof of vitality, the response to stimulus, the positive state of life and its negative state which we call death, have been affirmed by him in metals as in the plant. Not indeed with the same abundance, not indeed so as to show an essentially identical organisation of life; but it is possible that, could instruments of the right nature and sufficient delicacy be invented, more points of similarity between the metal and plant life could be discovered; and even if it prove not to be so, this might mean that the same or any life organisation is absent, but the beginnings of vitality could still be there. But if life, however rudimentary in its symptoms, exists in the metal, it must be admitted as present, involved perhaps or elementary and elemental in the earth or other material existences akin to the metal. If we can pursue our inquiries farther, not obliged to stop short where our immediate means of investigation fail us, we may be sure from our unvarying experience of Nature that investigations thus pursued will in the end prove to us that there is no break, no rigid line of demarcation between the earth and the metal formed in it or between the metal and the plant and, pursuing the synthesis farther, that there is none either between the elements and atoms that constitute the earth or metal and the metal or earth that they constitute. Each step of this graded existence prepares the next, holds in itself what appears in that which follows it. Life is everywhere, secret or manifest, organised or elemental, involved or evolved, but universal, all-pervading, imperishable; only its forms and organisings differ.
  11:We must remember that the physical response to stimulus is only an outward sign of life, even as are breathing and locomotion in ourselves. An exceptional stimulus is applied by the experimenter and vivid responses are given which we can at once recognise as indices of vitality in the object of the experiment. But during its whole existence the plant is responding constantly to a constant mass of stimulation from its environment; that is to say, there is a constantly maintained force in it which is capable of responding to the application of force from its surroundings. It is said that the idea of a vital force in the plant or other living organism has been destroyed by these experiments. But when we say that a stimulus has been applied to the plant, we mean that an energised force, a force in dynamic movement has been directed on that object, and when we say that a response is given, we mean that an energised force capable of dynamic movement and of sensitive vibration answers to the shock. There is a vibrant reception and reply, as well as a will to grow and be, indicative of a submental, a vital-physical organisation of consciousness-force hidden in the form of being. The fact would seem to be, then, that as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.
  12:Even when a form appears to us to be dead, this force still exists in it in potentiality although its familiar operations of vitality are suspended and about to be permanently ended. Within certain limits that which is dead can be revived; the habitual operations, the response, the circulation of active energy can be restored; and this proves that what we call life was still there in the body, latent, that is to say, not active in its usual habits, its habits of ordinary physical functioning, its habits of nervous play and response, its habits in the animal of conscious mental response. It is difficult to suppose that there is a distinct entity called life which has gone entirely out of the body and gets into it again when it feels - how, since there is nothing to connect it with the body? - that somebody is stimulating the form. In certain cases, such as catalepsy, we see that the outward physical signs and operations of life are suspended, but the mentality is there self-possessed and conscious although unable to compel the usual physical responses. Certainly, it is not the fact that the man is physically dead but mentally alive or that life has gone out of the body while mind still inhabits it, but only that the ordinary physical functioning is suspended, while the mental is still active.

1.23_-_The_Double_Soul_in_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:We have seen, when we considered the Delight of Existence in its relations to the world, that there is no absoluteness or essential validity in our standards of pleasure and pain and indifference, that they are entirely determined by the subjectivity of the receiving consciousness and that the degree of either pleasure and pain can be heightened to a maximum or depressed to a minimum or even effaced entirely in its apparent nature. Pleasure can become pain or pain pleasure because in their secret reality they are the same thing differently reproduced in the sensations and emotions. Indifference is either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will into the neutral tint of unacceptance. In all these cases what happens is that either there is a positive refusal or a negative unreadiness or incapacity to render or in any way represent positively on the surface something that is yet subliminally active.
  8:For, as we now know by psychological observation and experiment that the subliminal mind receives and remembers all those touches of things which the surface mind ignores, so also we shall find that the subliminal soul responds to the rasa, or essence in experience, of these things which the surface desire-soul rejects by distaste and refusal or ignores by neutral unacceptance. Self-knowledge is impossible unless we go behind our surface existence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and fragmentary translation of a little out of the much that we are, - unless we go behind this and send down our plummet into the subconscient and open ourself to the superconscient so as to know their relation to our surface being. For between these three things our existence moves and finds in them its totality. The superconscient in us is one with the self and soul of the world and is not governed by any phenomenal diversity; it possesses therefore the truth of things and the delight of things in their plenitude. The subconscient, so called,6 in that luminous head of itself which we call the subliminal, is, on the contrary, not a true possessor but an instrument of experience; it is not practically one with the soul and self of the world, but it is open to it through its world-experience. The subliminal soul is conscious inwardly of the rasa of things and has an equal delight in all contacts; it is conscious also of the values and standards of the surface desire-soul and receives on its own surface corresponding touches of pleasure, pain and indifference, but takes an equal delight in all. In other words, our real soul within takes joy of all its experiences, gathers from them strength, pleasure and knowledge, grows by them in its store and its plenty. It is this real soul in us which compels the shrinking desire-mind to bear and even to seek and find a pleasure in what is painful to it, to reject what is pleasant to it, to modify or even reverse its values, to equalise things in indifference or to equalise them in joy, the joy of the variety of existence. And this it does because it is impelled by the universal to develop itself by all kinds of experience so as to grow in Nature. Otherwise, if we lived only by the surface desire-soul, we could no more change or advance than the plant or stone in whose immobility or in whose routine of existence, because life is not superficially conscious, the secret soul of things has as yet no instrument by which it can rescue the life out of the fixed and narrow gamut into which it is born. The desire-soul left to itself would circle in the same grooves for ever.
  9:In the view of old philosophies pleasure and pain are inseparable like intellectual truth and falsehood and power and incapacity and birth and death; therefore the only possible escape from them would be a total indifference, a blank response to the excitations of the world-self. But a subtler psychological knowledge shows us that this view which is based on the surface facts of existence only, does not really exhaust the possibilities of the problem. It is possible by bringing the real soul to the surface to replace the egoistic standards of pleasure and pain by an equal, an all-embracing personal-impersonal delight. The lover of Nature does this when he takes joy in all the things of Nature universally without admitting repulsion or fear or mere liking and disliking, perceiving beauty in that which seems to others mean and insignificant, bare and savage, terrible and repellent. The artist and the poet do it when they seek the rasa of the universal from the aesthetic emotion or from the physical line or from the mental form of beauty or from the inner sense and power alike of that from which the ordinary man turns away and of that to which he is attached by a sense of pleasure. The seeker of knowledge, the God-lover who finds the object of his love everywhere, the spiritual man, the intellectual, the sensuous, the aesthetic all do this in their own fashion and must do it if they would find embracingly the Knowledge, the Beauty, the Joy or the Divinity which they seek. It is only in the parts where the little ego is usually too strong for us, it is only in our emotional or physical joy and suffering, our pleasure and pain of life, before which the desire-soul in us is utterly weak and cowardly, that the application of the divine principle becomes supremely difficult and seems to many impossible or even monstrous and repellent. Here the ignorance of the ego shrinks from the principle of impersonality which it yet applies without too much difficulty in Science, in Art and even in a certain kind of imperfect spiritual living because there the rule of impersonality does not attack those desires cherished by the surface soul and those values of desire fixed by the surface mind in which our outward life is most vitally interested. In the freer and higher movements there is demanded of us only a limited and specialised equality and impersonality proper to a particular field of consciousness and activity while the egoistic basis of our practical life remains to us; in the lower movements the whole foundation of our life has to be changed in order to make room for impersonality, and this the desire-soul finds impossible.

1.240_-_Talks_2, #unset, #The Mother, #Integral Yoga
  M.: That is just the obstacle in your way. You must get rid of the idea that you are an ajnani yet to realise the Self. You are the Self. Was there ever a time when you were apart from the Self?
  D.: So it is an experiment in somnambulism .... or in daydreaming.
  Bhagavan laughed.

1.300_-_1.400_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  M.: That is just the obstacle in your way. You must get rid of the idea that you are an ajnani yet to realise the Self. You are the Self. Was there ever a time when you were apart from the Self?
  D.: So it is an experiment in somnambulism .... or in daydreaming.

1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus., #The Divine Comedy, #Dante Alighieri, #Christianity
  It wound itself as far as the fifth gyre.
  "This proud one wished to make experiment
  Of his own power against the Supreme Jove,", #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  * *
  The experiment of human life on an earth is not now for the first time enacted. It has been conducted a million times before and the long drama will again a million times be repeated. In all that we do now, our dreams, our discoveries, our swift or difficult attainments we profit subconsciously by the experience of innumerable precursors and our labour will be fecund in planets unknown to us and in worlds yet uncreated. The plan, the peripeties, the denouement differ continually, yet are always governed by the conventions of an eternal Art. God, Man, Nature are the three perpetual symbols., #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Or if an experimenting, external and therefore limited Creator were the inventor of the animal's suffering life and man's fumbling mind and this huge mainly unused and useless universe, there was no reason why he should not have stopped short with the construction of a mental intelligence in his creatures, content with the difficult ingenuity of his labour. Even if he were all-powerful and all-wise, he might well pause there, - for if he went farther, the creature would be in danger of rising too near to the level of his Maker.

1.4.02_-_The_Divine_Force, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  But neither can be done if one insists always on the extrovert attitude, the external concrete only and refuses to join to it the internal concrete - or if the physical Mind at every step raises a dance of doubts which refuses to allow the nascent experience to develop. Even the scientist carrying out a new experiment would never succeed if he allowed his mind to behave in that way.

2.01_-_Habit_1_Be_Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Each of these maps is based on the stimulus/response theory we most often think of in connection with Pavlov's experiments with dogs. The basic idea is that we are conditioned to respond in a particular way to a particular stimulus.

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Mechanical Necessity can give no answer. Again the emergence of consciousness out of the Inconscient is a stumbling-block in the way of this theory; for it is a phenomenon which can have no place in an all-pervading truth of inconscient mechanical Necessity. If there is a necessity which compels the emergence, it can be only this, that there is already a consciousness concealed in the Inconscient, waiting for evolution and when all is ready breaking out from its prison of apparent Nescience. We may indeed get rid of the difficulty of the imperative order of things by supposing that it does not exist, that determinism in Nature is imposed on it by our thought which needs such an imperative order to enable it to deal with its surroundings, but in reality there is no such thing; there is only a Force experimenting in a random action of infinitesimals which build up in their general results different determinations by a repetitive persistence operative in the sum of their action; thus we go back from Necessity to Chance as the basis of our existence. But what then is this Mind, this Consciousness which differs so radically from the Energy that produced it that for its action it has to impose its idea and need of order on the world she has made and in which it is obliged to live? There would then be the double contradiction of consciousness emerging from a fundamental Inconscience and of a Mind of order and reason manifesting as the brilliant final consequence of a world created by inconscient Chance. These things may be possible, but they need a better explanation than any yet given before we can accord to them our acceptance.
  On that hypothesis, there must be behind the action of the material Energy a secret involved Consciousness, cosmic, infinite, building up through the action of that frontal Energy its means of an evolutionary manifestation, a creation out of itself in the boundless finite of the material universe. The apparent inconscience of the material Energy would be an indispensable condition for the structure of the material world-substance in which this Consciousness intends to involve itself so that it may grow by evolution out of its apparent opposite; for without some such device a complete involution would be impossible. If there is such a creation by the Infinite out of itself, it must be the manifestation, in a material disguise, of truths or powers of its own being: the forms or vehicles of these truths or powers would be the basic general or fundamental determinates we see in Nature; the particular determinates, which otherwise are unaccountable variations that have emerged from the vague general stuff in which they originate, would be the appropriate forms or vehicles of the possibilities that the truths or powers residing in these fundamentals bore within them. The principle of free variation of possibilities natural to an infinite Consciousness would be the explanation of the aspect of inconscient Chance of which we are aware in the workings of Nature, - inconscient only in appearance and so appearing because of the complete involution in Matter, because of the veil with which the secret Consciousness has disguised its presence. The principle of truths, real powers of the Infinite imperatively fulfilling themselves would be the explanation of the opposite aspect of a mechanical Necessity which we see in Nature, mechanical in appearance only and so appearing because of the same veil of Inconscience. It would then be perfectly intelligible why the Inconscient does its works with a constant principle of mathematical architecture, of design, of effective arrangement of numbers, of adaptation of means to ends, of inexhaustible device and invention, one might almost say, a constant experimental skill and an automatism of purpose. The appearance of consciousness out of an apparent Inconscience would also be no longer inexplicable.

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  single and eternal verity of things.
  Speculating and experimenting on these psychical and spiritual relations, the ancient Rishis arrived at what they believed
  to be the fundamental laws respectively of spiritual, psychical
  the truth of which cannot be demonstrated by definite evidence
  or actual experiment.
  All Hindu philosophies, however, not only the Vedantic,
  has its own analysis of the Universe arrived at by processes and
  experiments in which its faith is as assured and unshakeable as
  the confidence of the Scientist in his modern methods of analysis
  for a time believed because it was incredible at the bidding of
  theologians who ruled reason out of court; the experiment is not
  likely to be repeated for long on the authority of scientists who

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But even there, as human thought is beginning to realise, the distinctions made by the intellect and the classifications and practical experiments of Science, while perfectly valid in their own field and for their own purpose, do not represent the whole or the real truth of things, whether of things in the whole or of the thing by itself which we have classified and set artificially apart, isolated for separate analysis. By that isolation we are indeed able to deal with it very practically, very effectively, and we think at first that the effectiveness of our action proves the entire and sufficient truth of our isolating and analysing knowledge.

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   of its operation; but, in reality, it is the mind's way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite. But, because it cannot do this with knowledge, it makes experimental constructions of truth and possibility and a yet unrealised actuality: as its power of receiving inspirations of Truth is limited, it imagines, hypothetises, questions whether this or that may not be truths; as its force to summon real potentials is narrow and restricted, it erects possibilities which it hopes to actualise or wishes it could actualise; as its power to actualise is cramped and confined by the material world's oppositions, it figures subjective actualisations to satisfy its will of creation and delight of self-presentation. But it is to be noted that through the imagination it does receive a figure of truth, does summon possibilities which are afterwards realised, does often by its imagination exercise an effective pressure on the world's actualities. Imaginations that persist in the human mind, like the idea of travel in the air, end often by self-fulfilment; individual thought-formations can actualise themselves if there is sufficient strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility because they do not enter into the figure or scheme of the present creation, do not come within the permitted potentiality of the individual or do not accord with the collective or the generic principle or are alien to the nature or destiny of the containing world-existence.
  Thus the mind's imaginations are not purely and radically illusory: they proceed on the basis of its experience of actualities or at least set out from that, are variations upon actuality, or they figure the "may-be"s or "might-be"s of the Infinite, what could be if other truths had manifested, if existing potentials had been otherwise arranged or other possibilities than those already admitted became potential. Moreover, through

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This is necessary for its action since its business is to deal with the finite as finite, and we have to accept for practical purposes and for the reason's dealings with the finite the cadre it gives us, because it is valid as an effect of reality and so cannot be disregarded. When we come to the experience of the spiritual which is itself the whole or contains the whole in itself, our mind carries there too its segmenting reason and the definitions necessary to a finite cognition; it cuts a line of section between the infinite and the finite, the spirit and its phenomena or manifestations, and dubs those as real and these as unreal. But an original and ultimate consciousness embracing all the terms of existence in a single integral view would see the whole in its spiritual essential reality and the phenomenon as a phenomenon or manifestation of that reality. If this greater spiritual consciousness saw in things only unreality and an entire disconnection with the truth of the spirit, it could not have - if it were itself a Truth-consciousness
  6 This position has been shaken by the theory of Relativity, but it must hold as a pragmatic basis for experiment and affirmation of the scientific fact.

2.06_-_Two_Tales_of_Seeking_and_Losing, #unset, #The Mother, #Integral Yoga
  It is known to all, or at least it should be, that if the alchemist seeks the secret of gold out of desire for riches his experiments fail: he must instead free himself of all egoism, all personal limitations, become one with the powers that move in the heart of things, and the first real transformation, which is of himself, will be duly followed by others. Having devoted his best years to this Great Work, our elderly neighbor, now that he finds a deck of tarots in his hand, wants to compose again an equivalent of the Great Work, arranging the cards in a square in which, from top to bottom, from left to right, and vice versa, all stories can be read, his own included. But when he seems to have succeeded in deploying the stories of the others, he realizes his own story has been lost.

2.1.01_-_God_The_One_Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Time, beyond Form and Quality and Circumstance as well as in
  Space and Time, in Form and Quality and Circumstance. This is the fundamental Reality which is hidden from our knowledge, the one Truth on which all other truths depend, those that affirm it as well as those that seem to contradict it. To be conscious of this Reality and its right relations with the other truths or appearances of existence, to live in it and govern by its Truth all our being, consciousness, nature, will, action would then be the law of a perfect life. If human life is imperfect, it is because its consciousness moves seeking, groping, experimenting in a fundamental ignorance of the real truth of its own being and is therefore unable to know or to effectuate the true law of its life. It is only if man can overcome this ignorance and inability that he can hope to perfect his life and nature. If there is no means of doing that, then he can never hope to escape from his

2.1.03_-_Man_and_Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  This ignorant, imperfect and divided being, with his labouring uncertain thought and half-successful will, this toiling and fluctuating experiment, this field of the attempt at emergence of a thousand things that are striving to be, is no consummation of the struggle of cosmic Force; he is only a laboratory in which
  Nature seeks for its own concealed secret, makes tentative efforts at what she has been missioned to achieve.

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   of our subliminal being; but the results cannot be conclusive or sufficiently ample because they are sought for by methods of inquiry and experiment and standards of proof proper to the surface mind and its system of knowledge by indirect contact.
  Under these conditions they can be investigated only in so far as they are able to manifest in that mind to which they are exceptional, abnormal or supernormal, and therefore comparatively rare, difficult, incomplete in their occurrence. It is only if we can open up the wall between the outer mind and the inner consciousness to which such phenomena are normal, or if we can enter freely within or dwell there, that this realm of knowledge can be truly explained and annexed to our total consciousness and included in the field of operation of our awakened force of nature.

2.11_-_The_Boundaries_of_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A superficial observation of our waking consciousness shows us that of a great part of our individual being and becoming we are quite ignorant; it is to us the Inconscient, just as much as the life of the plant, the metal, the earth, the elements.
  But if we carry our knowledge farther, pushing psychological experiment and observation beyond their normal bounds, we find how vast is the sphere of this supposed Inconscient or this subconscient in our total existence, - the subconscient, so seeming and so called by us because it is a concealed consciousness, - and what a small and fragmentary portion of our being is covered by our waking self-awareness. We arrive at the knowledge that our waking mind and ego are only a superimposition upon a submerged, a subliminal self, - for so that self appears to us, - or, more accurately, an inner being, with a much vaster capacity of experience; our mind and ego are like the crown and dome of a temple jutting out from the waves while the great body of the building is submerged under the surface of the waters.
  This concealed self and consciousness is our real or whole being, of which the outer is a part and a phenomenon, a selective formation for a surface use. We perceive only a small number of the contacts of things which impinge upon us; the inner being perceives all that enters or touches us and our environment. We perceive only a part of the workings of our life and being; the inner being perceives so much that we might almost suppose that nothing escapes its view. We remember only a small selection from our perceptions, and of these even we keep a great part in a store-room where we cannot always lay our hand upon what we need; the inner being retains everything that it has ever received and has it always ready to hand. We can form into co-ordinated understanding and knowledge only so much of our perceptions and memories as our trained intelligence and mental

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   so disguised, its true nature cannot be recognised and its relation to mind and its office are not understood, its way of working is ignored by the hasty and half-aware human intelligence. There are intuitions of actuality, of possibility, of the determining truth behind things, but all are mistaken by the mind for each other.
  A great confusion of half-grasped material and an experimental building with it, a representation or mental structure of the figure of self and things rigid and yet chaotic, half formed and arranged half jumbled, half true half erroneous, but always imperfect, is the character of human knowledge.
  Error by itself, however, would not amount to falsehood; it would only be an imperfection of truth, a trying, an essay of possibilities: for when we do not know, untried and uncertain possibilities have to be admitted and, even if as a result an imperfect or inapt structure of thought is built, yet it may justify itself by opening to fresh knowledge in unexpected directions and either its dissolution and rebuilding or the discovery of some truth it concealed might increase our cognition or our experience. In spite of the mixture created the growth of consciousness, intelligence and reason could arrive through this mixed truth to a clearer and truer figure of self-knowledge and world-knowledge. The obstruction of the original and enveloping inconscience would diminish, and an increasing mental consciousness would reach a clarity and wholeness which would enable the concealed powers of direct knowledge and intuitive process to emerge, utilise the prepared and enlightened instruments and make mind-intelligence their true agent and truth-builder on the evolutionary surface.

2.14_-_The_Passive_and_the_Active_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  To the ordinary mind this does not seem possible. As, emotionally, it cannot conceive of activity without desire and emotional preference, so intellectually it cannot conceive of activity without thought-conception, conscious motive and energising of the will. But, as a matter of fact, we see that a large part of our own action as well as the whole activity of inanimate and merely animate life is done by a mechanical impulse and movement in which these elements are not, openly at least, at work. It may be said that this is only possible of the purely physical and vital activity and not of those movements which ordinarily depend upon the functioning of the conceptual and volitional mind, such as speech, writing and all the intelligent action of human life. But this again is not true, as we find when we are able to go behind the habitual and normal process of our mental nature. It has been found by recent psychological experiment that all these operations can be effected without any-conscious origination in the thought and will of the apparent actor; his organs of sense and action, including the speech, become passive instruments for a thought and will other than his.

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Aurobindo; without in any way detracting from Aurobindo's magnificent contributions, the pioneering credit belongs to Schelling, and by a century.) And yet, in the end, the Idealist movement failed to live up to its bright promise and huge potential. Although, as I mentioned, the details will be taken up in volume 3, I think we can quickly summarize the failure in two parts.
  The first was a failure to develop any truly injunctive practices-that is, any true paradigms, any reproducible exemplars. Put differently: no yoga, no contemplative practices, no meditative paradigms, no experimental methodology to reproduce in consciousness the transpersonal insights of its founders. The great Idealist systems were mistaken for metaphysics-which in this sense, they were, alas-and suffered rightly the fate of all mere metaphysics.
  The second failure: although profound intuitions and insights into the genuinely transpersonal domains were clearly some of the major, I would say the major, driving forces behind the Idealist movement, these intuitions and insights were expressed almost totally in and through vision-logic, and this burdened Reason with a task it could never carry.8 Particularly with Hegel, the transpersonal and transrational Spirit becomes wholly identified with vision-logic or mature Reason, which condemns Reason to collapsing under a weight it could never carry.

2.16_-_The_Magick_Fire, #Liber ABA, #Aleister Crowley, #Philosophy
  11:Some people think that these are the "eyes of imagination." Those with more experience understand that this truly represents things seen, although those things are themselves totally false.
  12:At first the seer will perceive gray gloom; in subsequent experiments perhaps figures may appear with whom the seer may converse, and under whose guidance he may travel about. This "plane" being quite as large and varied as the material Universe, one cannot describe it effectively; we must refer the reader to Liber O and to Equinox II, pages 295 to 334.
  13:This "Astral Plane" has been described by Homer in the Odyssey. Here are Polyphemus and the Lstrygons, here Calypso and the Sirens. Here, too, are those things which many have imagined to be the "spirits" of the dead. If the student once take any of these things for truth, he must worship it, since all truth is worshipful. In such a case he is lost; the phantom will have power over him; it will obsess him.
  14:As long as an idea is being examined you are free from it. There is no harm in a man's experiments with opium-smoking or feeding on nuts; but the moment he ceases to examine, to act from habit and without reflection, he is in trouble. We all of us eat too much, because people, liveried and obsequious, have always bustled up five times daily with six months' provisions, and it was less trouble to feed and be done with it, than to examine the question whether we were hungry. If you cook your own food, you soon find that you don't cook more or less than you want; and health returns. If, however, you go to the other extreme and think of nothing but diet, you are almost sure to acquire that typical form of melancholia, in which the patient is convinced that all the world is in league to poison him. Professor Schweinhund has shown that beef causes goat; Professor Naschtikoff proves that milk causes consumption. Sir Ruffon Wratts tells us that old age is brought on by eating cabbage. By and by you reach the state of which Mr. Hereward Carrington makes his proud boast: your sole food is chocolate, which you chew unceasingly, even in your dreams. Yet no sooner have you taken it into you than you awake to the terrible truth demonstrated by Guterbock Q. Hosenscheisser, Fourth Avenue, Grand Rapids, that chocolate is the cause of constipation, and constipation of cancer, and proceed to get it out of you by means of an enema which would frighten a camel into convulsions.
  15:A similar madness attacks even real men of science. Metchnikoff studied the diseases of the colon until he could see nothing else, and then calmly proposed to cut out every one's colon, pointing out that a vulture (who has no colon) is a very long-lived bird. As a matter of fact the longevity of the vulture is due to its twisted neck, and many thoughful persons propose to experiment on Professor Metchnikoff.
  16:But the worst of all phantasms are the moral ideas and the religious ideas. Sanity consists in the faculty of adjusting ideas in proper proportion. Any one who accepts a moral or religious truth without understanding it is only kept out of the asylum because he does not follow it out logically. If one really believed in Christianity,1 if one really thought that the majority of mankind was doomed to eternal punishment, one would go raving about the world trying to "save" people. Sleep would not be possible until the horror of the mind left the body exhausted. Otherwise, one must be morally insane. Which of us can sleep if one we love is in danger of mere death? We cannot even see a dog drown without at least interrupting all our business to look on. Who then can live in London and reflect upon the fact that of its seven million souls, all but about a thousand Plymouth Brethren will be damned? Yet the thousand Plymouth Brethren (who are the loudest in proclaiming that they will be the only ones saved) seem to 1 "One would go mad if one took the Bible seriously; but to take it seriously one must be already mad."-Crowley. get on very well, thank you. Whether they are hypocrites or morally insane is a matter which we can leave to their own consideration.

2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But where is the limit of effectuation in the evolutionary being's self-becoming by self-exceeding? In mind itself there are grades of the series and each grade again is a series in itself; there are successive elevations which we may conveniently call planes and sub-planes of the mental consciousness and the mental being. The development of our mental self is largely an ascent of this stair; we can take our stand on any one of them, while yet maintaining a dependence on the lower stages and a power of occasional ascension to higher levels or of a response to influences from our being's superior strata. At present we still normally take our first secure stand on the lowest sub-plane of the intelligence, which we may call the physical-mental, because it depends for its evidence of fact and sense of reality on the physical brain, the physical sense-mind, the physical sense-organs; there we are the physical man who attaches most importance to objective things and to his outer life, has little intensity of the subjective or inner existence and subordinates whatever he has of it to the greater claims of exterior reality. The physical man has a vital part, but it is mainly made up of the smaller instinctive and impulsive formations of life-consciousness emerging from the subconscient, along with a customary crowd or round of sensations, desires, hopes, feelings, satisfactions which are dependent on external things and external contacts and concerned with the practical, the immediately realisable and possible, the habitual, the common and average. He has a mental part, but this too is customary, traditional, practical, objective, and respects what belongs to the domain of mind mostly for its utility for the support, comfort, use, satisfaction and entertainment of his physical and sensational existence. For the physical mind takes its stand on matter and the material world, on the body and the bodily life, on sense-experience and on a normal practical mentality and its experience. All that is not of this order, the physical mind builds up as a restricted superstructure dependent upon the external sense-mentality. Even so, it regards these higher contents of life as either helpful adjuncts or a superfluous but pleasant luxury of imaginations, feelings and thought-abstractions, not as inner realities; or, even if it receives them as realities, it does not feel them concretely and substantially in their own proper substance, subtler than the physical substance and its grosser concreteness, - it treats them as a subjective, less substantial extension from physical realities. It is inevitable that the human being should thus take his first stand on Matter and give the external fact and external existence its due importance; for this is Nature's first provision for our existence, on which she insists greatly: the physical man is emphasised in us and is multiplied abundantly in the world by her as her force for conservation of the secure, if somewhat inert, material basis on which she can maintain herself while she attempts her higher human developments; but in this mental formation there is no power for progress or only for a material progress. It is our first mental status, but the mental being cannot remain always at this lowest rung of the human evolutionary ladder.
  Above physical mind and deeper within than physical sensation, there is what we may call an intelligence of the life-mind, dynamic, vital, nervous, more open, though still obscurely, to the psychic, capable of a first soul-formation, though only of an obscurer life-soul, - not the psychic being, but a frontal formation of the vital Purusha. This life-soul concretely senses and contacts the things of the life-world, and tries to realise them here; it attaches immense importance to the satisfaction and fulfilment of the life-being, the life-force, the vital nature: it looks on physical existence as a field for the life-impulses' selffulfilment, for the play of ambition, power, strong character, love, passion, adventure, for the individual, the collective, the general human seeking and hazard and venture, for all kinds of life-experiment and new life-experience, and but for this saving element, this greater power, interest, significance, the physical existence would have for it no value. This life mentality is supported by our secret subliminal vital being and is in veiled contact with a life-world to which it can easily open and so feel the unseen dynamic forces and realities behind the material universe. There is an inner life-mind which does not need for its perceptions the evidence of the physical senses, is not limited by them; for on this level our inner life and the inner life of the world become real to us independent of the body and of the symbols of the physical world which alone we call natural phenomena, as if Nature had no greater phenomena and no greater realities than those of gross Matter. The vital man, moulded consciously or unconsciously by these influences, is the man of desire and sensation, the man of force and action, the man of passion and emotion, the kinetic individual: he may and does lay great stress on the material existence, but he gives it, even when most preoccupied with its present actualities, a push for life-experience, for force of realisation, for life-extension, for life-power, for lifeaffirmation and life-expansion which is Nature's first impetus towards enlargement of the being; at a highest intensity of this life impetus, he becomes the breaker of bonds, the seeker of new horizons, the disturber of the past and present in the interest of the future. He has a mental life which is often enslaved to the vital force and its desires and passions, and it is these he seeks to satisfy through the mind: but when he interests himself strongly in mental things, he can become the mental adventurer, the opener of the way to new mind-formations or the fighter for an idea, the sensitive type of artist, the dynamic poet of life or the prophet or champion of a cause. The vital mind is kinetic and therefore a great force in the working of evolutionary Nature.
  Above this level of vital mentality and yet more inly extended, is a mind-plane of pure thought and intelligence to which the things of the mental world are the most important realities; those who are under its influence, the philosopher, thinker, scientist, intellectual creator, the man of the idea, the man of the written or spoken word, the idealist and dreamer are the present mental being at his highest attained summit. This mental man has his life-part, his life of passions and desires and ambitions and life-hopes of all kinds and his lower sensational and physical existence, and this lower part can often equibalance or weigh down his nobler mental element so that, although it is the highest portion of him, it does not become dominant and formative in his whole nature: but this is not typical of him in his greatest development, for there the vital and physical are controlled and subjected by the thinking will and intelligence. The mental man cannot transform his nature, but he can control and harmonise it and lay on it the law of a mental ideal, impose a balance or a sublimating and refining influence, and give a high consistency to the multipersonal confusion and conflict or the summary patchwork of our divided and half-constructed being. He can be the observer and governor of his own mind and life, can consciously develop them and become to that extent a self-creator.

2.2.01_-_The_Problem_of_Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Science questing with its measuring rod of empirical experiment begins to have a dark glimpse of the Inconscient; it knows the universe as an organised freak that has emerged from the material Inconscience and will go back to its source. Religion and Philosophy rise on the wings of spiritual experience or in a balloon of metaphysical logic into some stratosphere of superconscient Reality, they seem to discover a God or Self or Spirit or Absolute and try to map it with the intellect or to turn it into a dynamic spiritual formula. But they are unable to reconcile these three terms of being; their physical experiments or their spiritual experiences are valid, but each has hold of only one end of the enigma.
  Science has discovered Evolution; Religion and Philosophy have discovered something of that which is involved and evolves in this cosmic Existence. But the two discoveries have refused to shed light upon each other; each has shut itself up in its own formulas. This is because each is a creation and activity of Mind, Science of the concretising experimental mind, Philosophy of the abstracting intellectual mind, Religion of the dynamic spiritual mind. But Mind is bound always by its partial formulations of the Truth; Mind grasps formulas or images but is itself grasped by its own creations, it cannot get free from them or go beyond them. But the mind's concepts and formulas are only fragmentary representations of Truth or pointers or abstract schemas and images, not her very self and reality. Either a deeper inner soul-vision or a higher overmental or supramental consciousness is needed to discover Truth in her very face and body.
  Two lines of enquiry seem to give, though imperfectly and in opposition, a positive base for a reply to the question and the riddle, - the experiments of the scientist and the experience of the mystic.

2.2.03_-_The_Science_of_Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  A complete psychology must be a complex of the science of mind, its operations and its relations to life and body with intuitive and experimental knowledge of the nature of mind and its relations to supermind and spirit.
  Exact observation and untrammelled, yet scrupulous experiment are the method of every true Science. Not mere observation by itself - for without experiment, without analysis and new-combination observation leads to a limited and erroneous knowledge; often it generates an empirical classification which does not in the least deserve the name of science. The old European system of psychology was just such a pseudo-scientific system. Its observations were superficial, its terms and classification arbitrary, its aim and spirit abstract, empty and scholastic. In modern times a different system and method are being founded; but the vices of the old system persist. The observations made have been incoherent, partial or morbid and abnormal; the generalisations are far too wide for their meagre substratum of observed data; the abstract & scholastic use of psychological terms and the old metaphysical ideas of psychological processes still bandage the eyes of the infant knowledge, mar its truth and
  Nature. They give room to even more wonderful and momentous results. There is no difference of essential law in the physical
  & psychical, but a great difference of instrumentation and exact process. For the Supreme Existence moves on one fundamental principle or one set of principles in all its manifestations, but varies its organic arrangement and functioning of the principles to suit the material which It is using & the objective which It intends to reach. In both fields observation & experiment are the only sound foundation of knowledge. But observation without experiment leads only to a limited and erroneous science, often to an empirical system of surface rules which do not deserve the name of science at all. It is this defect which has so long kept
  European psychology in the status of a pseudo-science; and, even now when real observation has begun & experimentation of an elementary kind is being attempted, the vices of the perishing sciolism mar and hamper this infant knowledge. It has not rid itself of all its old scholastic swaddling clothes; therefore it still walks on all fours and cannot yet learn to stand up erect and walk.
  But what is consciousness and can there be a science of consciousness? We are not in presence of a body of concrete, visible or sensible facts, verifiable by all, which form an indisputable starting-point, are subject to experiment and proof, where theories can be tested at every point and discarded if they do not accord with the facts, with all the facts. The data here are subjective, fluid, elusive. They do not subject themselves to exact instruments, can lend themselves to varying theories, do not afford proofs easily verifiable by all. Their presentation is difficult and can hardly be more than scanty and often infantile in their insufficiency. Theories are numerous, but few or none have any solidity or permanence.
  A direct experiential and experimental psychology seems to be demanded if psychology is to be a science and not merely a mass of elementary and superficial generalisations with all the rest guesswork or uncertain conclusion or inference. We must see, feel, know directly what we observe; our interpretations must be capable of being sure and indubitable; we must be able to work surely on a ground of sure knowledge.
  This definition at once takes us out of the field of ordinary psychology and extends the range of our observation to an immense mass of facts and experiments which exceed the common surface and limited range very much as the vastly extended range of observation of Science exceeds that of the common man looking at natural external phenomena only with the help
  [of] his unaided mind and senses. The field of Yoga is practically unlimited and its processes and instrumentation have a plasticity and adaptability and power of expansion to which it is difficult to see or set any limit.

2.23_-_Man_and_the_Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This world is a world of the Ignorance and intended to be that only; there need be no intention to bring down the powers of the higher hemisphere into the lower half of existence or to manifest their concealed presence there; for, if they are at all existent here, it is in an occult incommunicable immanence and only to maintain the creation, not to perfect it. Man is the summit of this ignorant creation; he has reached the utmost consciousness and knowledge of which it is capable: if he tries to go farther, he will only revolve in larger cycles of his own mentality. For that is the curve of his existence here, a finite circling which carries the mind in its revolutions and returns always to the point from which it started; mind cannot go outside its own cycle, - all idea of a straight line of movement or of progress reaching infinitely upward or sidewise into the Infinite is a delusion. If the soul of man is to go beyond humanity, to reach either a supramental or a still higher status, it must pass out of this cosmic existence, either to a plane or world of bliss and knowledge or into the unmanifest Eternal and Infinite.
  It is true that Science now affirms an evolutionary terrestrial existence: but if the facts with which Science deals are reliable, the generalisations it hazards are short-lived; it holds them for some decades or some centuries, then passes to another generalisation, another theory of things. This happens even in physical Science where the facts are solidly ascertainable and verifiable by experiment: in psychology, - which is relevant here, for the evolution of consciousness comes into the picture, - its instability is still greater; it passes there from one theory to another before the first is well-founded; indeed, several conflicting theories hold the field together. No firm metaphysical building can be erected upon these shifting quicksands. Heredity upon which Science builds its concept of life evolution, is certainly a power, a machinery for keeping type or species in unchanged being: the demonstration that it is also an instrument for persistent and progressive variation is very questionable; its tendency is conservative rather than evolutionary, - it seems to accept with difficulty the new character that the Life-Force attempts to force upon it. All the facts show that a type can vary within its own specification of nature, but there is nothing to show that it can go beyond it. It has not yet been really established that ape-kind developed into man; for it would rather seem that a type resembling the ape, but always characteristic of itself and not of apehood, developed within its own tendencies of nature and became what we know as man, the present human being. It is not even established that inferior races of man developed out of themselves the superior races; those of an inferior organisation and capacity perished, but it has not been shown that they left behind the human races of today as their descendants: but still such a development within the type is imaginable. The progress of Nature from Matter to Life, from Life to Mind, may be conceded: but there is no proof yet that Matter developed into Life or Life-energy into Mindenergy; all that can be conceded is that Life has manifested in Matter, Mind in living Matter. For there is no sufficient proof that any vegetable species developed into an animal existence or that any organisation of inanimate matter developed into a living organism. Even if it be discovered hereafter that under certain chemical or other conditions life makes its appearance, all that will be established by this coincidence is that in certain physical circumstances life manifests, not that certain chemical conditions are constituents of life, are its elements or are the evolutionary cause of a transformation of inanimate into animate matter. Here as elsewhere each grade of being exists in itself and by itself, is manifested according to its own character by its own proper energy, and the gradations above or below it are not origins and resultant sequences but only degrees in the continuous scale of earth-nature.
  If it be asked, how then did all these various gradations and types of being come into existence, it can be answered that, fundamentally, they were manifested in Matter by the Consciousness-Force in it, by the power of the Real-Idea building its own significant forms and types for the indwelling Spirit's cosmic existence: the practical or physical method might vary considerably in different grades or stages, although a basic similarity of line may be visible; the creative Power might use not one but many processes or set many forces to act together. In Matter the process is a creation of infinitesimals charged with an immense energy, their association by design and number, the manifestation of larger infinitesimals on that primary basis, the grouping and association of these together to found the appearance of sensible objects, earth, water, minerals, metals, the whole material kingdom. In life also the Consciousness-Force begins with infinitesimal forms of vegetable life and infinitesimal animalcules; it creates an original plasm and multiplies it, creates the living cell as a unit, creates other kinds of minute biological apparatus like the seed or the gene, uses always the same method of grouping and association so as to build by a various operation various living organisms. A constant creation of types is visible, but that is no indubitable proof of evolution. The types are sometimes distant from each other, sometimes closely similar, sometimes identical in basis but different in detail; all are patterns, and such a variation in patterns with an identical rudimentary basis for all is the sign of a conscious Force playing with its own Idea and developing by it all kinds of possibilities of creation. Animal species in coming into birth may begin with a like rudimentary embryonic or fundamental pattern for all, it may follow out up to a stage certain similarities of development on some or all of its lines; there may too be species that are twy-natured, amphibious, intermediate between one type and another: but all this need not mean that the types developed one from another in an evolutionary series. Other forces than hereditary variation have been at work in bringing about the appearance of new characteristics; there are physical forces such as food, light-rays and others that we are only beginning to know, there are surely others which we do not yet know; there are at work invisible life forces and obscure psychological forces.
  In fact, the idea of the priority of the lower forms of life is not altogether absent in ancient thinking. Apart from mythical accounts of creation, we find already in ancient and mediaeval thought in India utterances that favour the priority of the animal over man in the time succession in a sense that agrees with the modern evolutionary conception. An Upanishad declares that the Self or Spirit after deciding on life creation first formed animal kinds like the cow and horse, but the gods, - who are in the thought of the Upanishads powers of Consciousness and powers of Nature, - found them to be insufficient vehicles, and the Spirit finally created the form of man which the gods saw to be excellently made and sufficient and they entered into it for their cosmic functions. This is a clear parable of the creation of more and more developed forms till one was found that was capable of housing a developed consciousness. In the Puranas it is stated that the tamasic animal creation was the first in time. Tamas is the Indian word for the principle of inertia of consciousness and force: a consciousness dull and sluggish and incompetent in its play is said to be tamasic; a force, a life-energy that is indolent and limited in its capacity, bound to a narrow range of instinctive impulses, not developing, not seeking farther, not urged to a greater kinetic action or a more luminously conscious action, would be assigned to the same category. The animal, in whom there is this less developed force of consciousness, is prior in creation; the more developed human consciousness, in which there is a greater force of kinetic mindenergy and light of perception, is a later creation. The Tantra speaks of a soul fallen from its status passing through many lacs of births in plant and animal forms before it can reach the human level and be ready for salvation. Here, again, there is implied the conception of vegetable and animal life-forms as the lower steps of a ladder, humanity as the last or culminating development of the conscious being, the form which the soul has to inhabit in order to be capable of the spiritual motive and a spiritual issue out of mentality, life and physicality. This is indeed the normal conception, and it recommends itself so strongly both to reason and intuition that it hardly needs debate, - the conclusion is almost unescapable.
  It is against this background of a developing evolutionary process that we have to look at man, his origin and first appearance, his status in the manifestation. There are here two possibilities; either there was the sudden appearance of a human body and consciousness in the earth nature, an abrupt creation or independent automatic manifestation of reasoning mentality in the material world intervening upon a previous similar manifestation of subconscious life-forms and of living conscious bodies in Matter, or else there was an evolution of humanity out of animal being, slow perhaps in its preparation and in its stages of development, but with strong leaps of change at the decisive points of the transition. The latter theory offers no difficulty: for it is certain that changes of characteristics in the type, though not of the fundamental type itself, can be brought about in species or genus, - indeed this has already been done by man himself and its possibilities are being strikingly worked out on a small scale by experimental Science, - and it may fairly be assumed that the secretly conscious Energy in Nature could effect largescale operations of the kind and bring about considerable and decisive developments by means of its own creative conventions.
  The necessary condition for the change from the normal animal to the human character of existence would be a development of the physical organisation which would capacitate a rapid progression, a reversal or turnover of the consciousness, a reaching to a new height and a looking down from it at the lower stages, a heightening and widening of capacity which would enable the being to take up the old animal faculties with a larger and more plastic, a human intelligence, and at the same time or later to develop greater and subtler powers proper to the new type of being, powers of reason, reflection, complex observation, organised invention, thought and discovery. If there is an emergent Consciousness-Force, there would be no difficulty in the transition, the instrument being provided, except the difficulty of the obstruction and resistance of the material Inconscience.

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature.
  In considering the achieved course of the evolution of the spiritual being, we have to regard it from two sides, - a consideration of the means, the lines of development utilised by Nature and a view of the actual results achieved by it in the human individual. There are four main lines which Nature has followed in her attempt to open up the inner being, - religion, occultism, spiritual thought and an inner spiritual realisation and experience: the three first are approaches, the last is the decisive avenue of entry. All these four powers have worked by a simultaneous action, more or less connected, sometimes in a variable collaboration, sometimes in dispute with each other, sometimes in a separate independence. Religion has admitted an occult element in its ritual, ceremony, sacraments; it has leaned upon spiritual thinking, deriving from it sometimes a creed or theology, sometimes its supporting spiritual philosophy, - the former, ordinarily, is the occidental method, the latter the oriental: but spiritual experience is the final aim and achievement of religion, its sky and summit. But also religion has sometimes banned occultism or reduced its own occult element to a minimum; it has pushed away the philosophic mind as a dry intellectual alien, leaned with all its weight on creed and dogma, pietistic emotion and fervour and moral conduct; it has reduced to a minimum or dispensed with spiritual realisation and experience. Occultism has sometimes put forward a spiritual aim as its goal, and followed occult knowledge and experience as an approach to it, formulated some kind of mystic philosophy: but more often it has confined itself to occult knowledge and practice without any spiritual vistas; it has turned to thaumaturgy or mere magic or even deviated into diabolism. Spiritual philosophy has very usually leaned on religion as its support or its way to experience; it has been the outcome of realisation and experience or built its structures as an approach to it: but it has also rejected all aid - or all impediment - of religion and proceeded in its own strength, either satisfied with mental knowledge or confident to discover its own path of experience and effective discipline. Spiritual experience has used all the three means as a starting-point, but it has also dispensed with them all, relying on its own pure strength: discouraging occult knowledge and powers as dangerous lures and entangling obstacles, it has sought only the pure truth of the spirit; dispensing with philosophy, it has arrived instead through the heart's fervour or a mystic inward spiritualisation; putting behind it all religious creed, worship and practice and regarding them as an inferior stage or first approach, it has passed on, leaving behind it all these supports, nude of all these trappings, to the sheer contact of the spiritual Reality. All these variations were necessary; the evolutionary endeavour of Nature has experimented on all lines in order to find her true way and her whole way towards the supreme consciousness and the integral knowledge.
  For each of these means or approaches corresponds to something in our total being and therefore to something necessary to the total aim of her evolution. There are four necessities of man's self-expansion if he is not to remain this being of the surface ignorance seeking obscurely after the truth of things and collecting and systematising fragments and sections of knowledge, the small limited and half-competent creature of the cosmic Force which he now is in his phenomenal nature. He must know himself and discover and utilise all his potentialities: but to know himself and the world completely he must go behind his own and its exterior, he must dive deep below his own mental surface and the physical surface of Nature. This he can only do by knowing his inner mental, vital, physical and psychic being and its powers and movements and the universal laws and processes of the occult Mind and Life which stand behind the material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into some kind of tune with the master Beings of the universe or with the universal Being and its universal will or a supreme Being and His supreme will, follow the law It gives him and the assigned or revealed aim of his life and conduct, raise himself towards the highest height that It demands of him in his life now or in his existence hereafter; if there is no such universal or supreme Spirit or Being, he must know what there is and how to lift himself to it out of his present imperfection and impotence. This approach is the aim of religion: its purpose is to link the human with the Divine and in so doing sublimate the thought and life and flesh so that they may admit the rule of the soul and spirit. But this knowledge must be something more than a creed or a mystic revelation; his thinking mind must be able to accept it, to correlate it with the principle of things and the observed truth of the universe: this is the work of philosophy, and in the field of the truth of the spirit it can only be done by a spiritual philosophy, whether intellectual in its method or intuitive. But all knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations; in the spiritual field all this religious, occult or philosophical knowledge and endeavour must, to bear fruition, end in an opening up of the spiritual consciousness, in experiences that found and continually heighten, expand and enrich that consciousness and in the building of a life and action that is in conformity with the truth of the spirit: this is the work of spiritual realisation and experience.
  Religion has opened itself to denial by its claim to determine the truth by divine authority, by inspiration, by a sacrosanct and infallible sovereignty given to it from on high; it has sought to impose itself on human thought, feeling, conduct without discussion or question. This is an excessive and premature claim, although imposed in a way on the religious idea by the imperative and absolute character of the inspirations and illuminations which are its warrant and justification and by the necessity of faith as an occult light and power from the soul amidst the mind's ignorance, doubts, weakness, incertitudes. Faith is indispensable to man, for without it he could not proceed forward in his journey through the Unknown; but it ought not to be imposed, it should come as a free perception or an imperative direction from the inner spirit. A claim to unquestioned acceptance could only be warranted if the spiritual effort had already achieved man's progression to the highest Truth-consciousness total and integral, free from all ignorant mental and vital mixture. This is the ultimate object before us, but it has not yet been accomplished, and the premature claim has obscured the true work of the religious instinct in man, which is to lead him towards the Divine Reality, to formulate all that he has yet achieved in that direction and to give to each human being a mould of spiritual discipline, a way of seeking, touching, nearing the Divine Truth, a way which is proper to the potentialities of his nature.
  The wide and supple method of evolutionary Nature providing the amplest scope and preserving the true intention of the religious seeking of the human being can be recognised in the development of religion in India, where any number of religious formulations, cults and disciplines have been allowed, even encouraged to subsist side by side and each man was free to accept and follow that which was congenial to his thought, feeling, temperament, build of the nature. It is right and reasonable that there should be this plasticity, proper to an experimental evolution: for religion's real business is to prepare man's mind, life and bodily existence for the spiritual consciousness to take it up; it has to lead him to that point where the inner spiritual light begins fully to emerge. It is at this point that religion must learn to subordinate itself, not to insist on its outer characters, but give full scope to the inner spirit itself to develop its own truth and reality. In the meanwhile it has to take up as much of man's mentality, vitality, physicality as it can and give all his activities a turn towards the spiritual direction, the revelation of a spiritual meaning in them, the imprint of a spiritual refinement, the beginning of a spiritual character. It is in this attempt that the errors of religion come in, for they are caused by the very nature of the matter with which it is dealing, - that inferior stuff invades the very forms that are meant to serve as intermediaries between the spiritual and the mental, vital or physical consciousness, and often it diminishes, degrades and corrupts them: but it is in this attempt that lies religion's greatest utility as an intercessor between spirit and nature. Truth and error live always together in the human evolution and the truth is not to be rejected because of its accompanying errors, though these have to be eliminated, - often a difficult business and, if crudely done, resulting in surgical harm inflicted on the body of religion; for what we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth which is lost in the brutal radicality of the operation, - the truth is cut out along with the error. Nature herself very commonly permits the good corn and the tares and weeds to grow together for a long time, because only so is her own growth, her free evolution possible.
  Evolutionary Nature in her first awakening of man to a rudimentary spiritual consciousness must begin with a vague sense of the Infinite and the Invisible surrounding the physical being, a sense of the limitation and impotence of human mind and will and of something greater than himself concealed in the world, of Potencies beneficent or maleficent which determine the results of his action, a Power that is behind the physical world he lives in and has perhaps created it and him, or Powers that inform and rule her movements while they themselves perhaps are ruled by the greater Unknown that is beyond them. He had to determine what they are and find means of communication so that he might propitiate them or call them to his aid; he sought also for means by which he could find out and control the springs of the hidden movements of Nature. This he could not do at once by his reason because his reason could at first deal only with physical facts, but this was the domain of the Invisible and needed a supraphysical vision and knowledge; he had to do it by an extension of the faculty of intuition and instinct which was already there in the animal. This faculty, prolonged in the thinking being and mentalised, must have been more sensitive and active in early man, though still mostly on a lower scale, for he had to rely on it largely for all his first necessary discoveries: he had to rely also on the aid of subliminal experience; for the subliminal too must have been more active, more ready to upsurge in him, more capable of formulating its phenomena on the surface, before he learned to depend completely on his intellect and senses. The intuitions that he thus received by contact with Nature, his mind systematised and so created the early forms of religion. This active and ready power of intuition also gave him the sense of supraphysical forces behind the physical, and his instinct and a certain subliminal or supernormal experience of supraphysical beings with whom he could somehow communicate turned him towards the discovery of effective and canalising means for a dynamic utilisation of this knowledge; so were created magic and the other early forms of occultism. At some time it must have dawned on him that he had something in him which was not physical, a soul that survived the body; certain supernormal experiences which became active because of the pressure to know the invisible, must have helped to formulate his first crude ideas of this entity within him. It would only be later that he began to realise that what he perceived in the action of the universe was also there in some form within him and that in him also were elements that responded to invisible powers and forces for good or for evil; so would begin his religio-ethical formations and his possibilities of spiritual experience. An amalgam of primitive intuitions, occult ritual, religio-social ethics, mystical knowledge or experiences symbolised in myth but with their sense preserved by a secret initiation and discipline is the early, at first very superficial and external stage of human religion. In the beginning these elements were, no doubt, crude and poor and defective, but they acquired depth and range and increased in some cultures to a great amplitude and significance.
  Occultism is associated in popular idea with magic and magical formulae and a supposed mechanism of the supernatural.
  But this is only one side, nor is it altogether a superstition as is vainly imagined by those who have not looked deeply or at all at this covert side of secret Nature-Force or experimented with its possibilities. Formulas and their application, a mechanisation of latent forces, can be astonishingly effective in the occult use of mind power and life power just as it is in physical Science, but this is only a subordinate method and a limited direction.
  For mind and life forces are plastic, subtle and variable in their action and have not the material rigidity; they need a subtle and plastic intuition in the knowledge of them, in the interpretation of their action and process and in their application, - even in the interpretation and action of their established formulas. An overstress on mechanisation and rigid formulation is likely to result in sterilisation or a formalised limitation of knowledge and, on the pragmatic side, to much error, ignorant convention, misuse and failure. Now that we are outgrowing the superstition of the sole truth of Matter, a swing backward towards the old occultism and to new formulations, as well as to a scientific investigation of the still hidden secrets and powers of mind and a close study of psychic and abnormal or supernormal psychological phenomena, is possible and, in parts, already visible.

2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH, #Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M: "Why, you say that during your experiments in the laboratory you go into ecstasy when you think of God's creation. Further, you feel the same emotion when you think of man. If that is so, why shouldn't we bow our heads before God? God dwells in the heart of man.

3.03_-_The_Ascent_to_Truth, #On Education, #The Mother, #Integral Yoga
  They are based on constant experimentation and I do not take a step forward until I am sure of the validity of the previous one.

3.1.02_-_A_Theory_of_the_Human_Being, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The logical fallacy we land in as the goal of our bad observation is the erroneous conception that because we are more advanced than certain ancient peoples in our own especial lines of success, as the physical sciences, therefore necessarily we are also more advanced in other lines where we are still infants and have only recently begun to observe and experiment, as the science of psychology and the knowledge of our subjective existence and of mental forces. Hence we have developed the exact contrary of the old superstition that the movement of man is always backward to retrogression. While our forefathers believed that the more ancient might on the whole be trusted
   as more authoritative, because nearer to the gods, and the less ancient less authoritative because nearer to man's ultimate degeneracy, we believe on the contrary that the more ancient is always on the whole more untrue because nearer to the unlettered and unenquiring savage, the more modern the more true because held as opinion by the lettered and instructed citizen of
  Paris or Berlin. Neither position can be accepted. Verification by experience & experiment is the only standard of truth, not antiquity, not modernity. Some of the ideas of the ancients or even of the savage now scouted by us may be lost truths or statements of valid experience from which we have turned or become oblivious; many of the notions of the modern schoolmen will certainly in the future be scouted as erroneous and superstitious.

3.1.02_-_Spiritual_Evolution_and_the_Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   come and has had, no doubt, its purpose and significance. One may also hold that one of its uses was as an experiment to see how far and whither the human consciousness would go through an intellectual and external control of Nature with physical and intellectual means only and without the intervention of any higher consciousness and knowledge - or that it may help by resistance to draw the spiritual consciousness that is growing behind all vicissitudes to attempt the control of Matter and turn it towards the Divine, as the Tantriks and Vaishnavas tried to do with the emotional and lower vital nature, not contenting themselves with the Vedantic turning of the mind towards the Supreme. But it is difficult to go farther than that or to hold that this materialism is itself a spiritual thing or that the dark, confused and violent state of contemporary Europe was an indispensable preparation for the descent of the Spirit. This darkness and violence which seems bent on destroying such light of mental idealism and desire of harmony as had succeeded in establishing itself in the mind of humanity, is obviously due to a descent of fierce and dark vital Powers which seek to possess the human world for their own, not for a spiritual purpose. It is true that such a precipitation of Asuric forces from the darker vital worlds has been predicted by some occultists as one first result of the pressure of the Divine Descent on their vital domain, but it was regarded as a circumstance of the battle, not as something helping towards the Divine Victory. The churning of Matter by the attempt of the human intellect to conquer material Nature and use it for its purposes may break something in the passivity and inertia, but it is done for material ends, in a rajasic spirit, with a denial of spirituality as its mental basis. Such an attempt may end, seems to be ending indeed in chaos and a disintegration, while the new attempts at creation and reintegration seem to combine the obscure rigidity of material Nature with a resurgence of the barbaric brutality and violence of a half animal vital Nature. How are the spiritual Forces to deal with all that or make use of such a churning of the energies of the material universe? The way of the Spirit is the way of peace and light and harmony; if it has to battle it is precisely because of the presence

3.2.05_-_Our_Ideal, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   opposites. Intellectual and materialistic Europe found India, the
  Asia of Asia, the heart of the world's spiritual life, in the last throes of an enormous experiment, the thought of a whole nation concentrated for centuries upon the pure spiritual existence to the exclusion of all real progress in the practical and mental life of the race. The entering stream of Eastern thought found in Europe the beginning of an era which rejected religion, philosophy and psychology, - religion as an emotional delusion, philosophy, the pure essence of the mind, as a barren thoughtweaving, - and resolved to devote the whole intellectual faculty of man to a study of the laws of material Nature and of man's bodily, social, economic and political existence and to build thereon a superior civilisation.

3-5_Full_Circle, #unset, #The Mother, #Integral Yoga
  It is believed that Mr. Haskell's model for assembling the sciences is an example of a model which, in cooperation with supplementary concepts, models, and perspectives, has the potential of developing most--if not all--of the capabilities of vehicles for mental space travel enumerated in the preceding section. Much hard work, frustration, debate, reformulation, experimentation, testing, and adaptation will be required, however, before its potential can be realized.
  For decades, the educator has been aware of his need for more meaningful and objective criteria for allocating his intellectual resources. Traditionally, however, he has tended to treat this subject as Mark Twain said we treat the weather. That is, everyone talks but no one does anything about it.
  This model is being devised to meet several requirements of a good testing, guiding and motivating vehicle of organization. The model must provide identifiable, measurable and demonstrable tests or yardsticks of intellectual efficiency broadly conceived. At the same time, it must provide a set of guidelines for increasing efficiency and a set of motivations leading individual persons and groups to strive to be more efficient. Furthermore, this efficiency generator, or model, along with the meta-language counterpart of money, must provide a basis for inter-relating all inputs and outputs of any given enterprise. It must help us identify the value of inputs by relating them to derived outputs. Finally, it must provide a basis for evaluating the results of experimental efforts and for utilizing these evaluations in designing follow-up experiments.
  Although the present model relies heavily on intuitive judgements, it provides an operational basis for identifying the strategic variables and a means of organizing relevant information once it, or an estimate of it, is available. Research is being designed to focus a figurative magnifying glass and mental radar screen on each subjective value involved so as to measure it more carefully and/or to seek combinations of objective sub-variables which will yield more practical results. Value engineering principles are being combined with cost-effectiveness and cost-benefit analyses in an effort to determine more clearly what types of educational inputs are producing the desired educational outputs. As experimental progress continues to be made along these lines, the expectation is that more reliance can be placed on objective, measurable, demonstrable factors.6
  Into this leadership vacuum rush the ideologists--people such as the totalitarian democrats and various fascistic racists, whose worldviews were prematurely unified in the nineteenth century; unified before the rise of modern physics, chemistry, biology, genetics, or any other modern science; and by non-scientists at that. Their misinterpretations of history, genetics, psychology, and so forth are, however, systematic and mutually reinforcing. This gives them the confidence which our traditional leaders lack, and therewith the power to mislead the Majority disastrously.44
  How have we found out that they are misleading our education and our culture a In the same way that physical and biological scientists find out when they are misled: by making theoretical models and subjecting them to experimental verification. "The verification of a model such as occurred with Rutherford's nuclear atom can greatly extend the range and scope of the physicist's understanding," say physicists Kendall and Panofsky. "It is through the interplay of observation, prediction, and comparison that the laws of nature are slowly clarified."45
  Our maps of alternative webs-of-mind are models of -psycho-social systems. Figures IV-6 and IV-8 predict the coactions to be expected in universities containing certain proportions of Minority students and Majority students, Internal and External. These predictions can now be compared with observations of the two corresponding kinds of institutions.
  Are there qualitative as well as quantitative differences in the behavioral adaptive capabilities of animals at different levels of the phyletic evolutionary sequence? That is to say, are there differences not only in the speed of learning but also in the complexity of what the organism can learn at all, given any amount of time and training? Are there discontinuities as well as continuities in capacities to perceive, to learn, and to manipulate the environment as we ascend the phyletic scale?
  The answer to these questions is now empirically quite clear. There are indeed discontinuities and qualitative differences in learning (i.e. behaviorally adaptive) capabilities as we go from one phyletic level to another. Behaviorally, the phylogenetic hierarchy is best characterized in terms of an increasing complexity of adaptive capabilities and an increasing breadth of transfer and generalization of learning, as we move from lower to higher phyla. It is a fact that every animal, at least above the level of worms, has the capacity to learn; that is, to form stimulus-response associations or conditioned responses. But the degree of complexity and abstractness of what can be learned shows distinct "quantum jumps" going from lower to higher phyla. Simpler capacities, and their neural substrate, persist as we move from lower to higher levels, but new adaptive capacities emerge in hierarchical layers as we ascend the phyletic scale. Each phyletic level possesses all the learning capacities (although not necessarily the same sensory and motor capacities) of the levels below itself in addition to new emergent abilities, which can be broadly conceived as an increase in the complexity of information processing. For example, studies by Bitterman (1965) of animals at various levels of the phyletic scale (earthworms, crabs, fishes, turtles, pigeons, rats and monkeys) have clearly demonstrated discontinuities in learning ability among different species and the emergence of more complex abilities corresponding to the phylogenetic hierarchy. In the experimental procedure known as habit reversal, a form of learning-to-learn in which the animal is trained to make a discriminative response to a pair of stimuli and then has to learn the reverse discrimination and the two are alternated repeatedly, a fish does not show any sign of learning-to-learn (i.e. each reversal is like a completely new problem and takes as long to learn as the previous problems), while a rat improves markedly in its speed of learning from one reversal to the next. When portions of the rat's cerebral cortex are removed, thereby reducing the most prominent evolutionary feature of the mammalian brain, the learning ability of the decorticate rat is exactly like that of the turtle, an animal with little cortex, and would probably be like that of the fish, if all of the rat's cortex could be removed. Harlow and Harlow (1962) have noted similar discontinuities at high levels of learning among rhesus monkeys, chimpanzees, and humans. Again, situations that involve some form of learning-to-learn are most sensitive to differences in capacity. No animals below primates have ever learned the so-called oddity--non-oddity problem no matter how much training they are given, and more complex variations of this type of problem similarly differentiate between rhesus monkeys and chimpanzees. The species differences are not just in speed of learning, but in whether the problem can be learned at all, given any amount of training. This is essentially what is meant by a hierarchical conception of learning ability. There is much evidence for this conception, which Jensen (in press) has summarized more extensively elsewhere. The evolution of humans from more primitive forms is now believed to be intimately related to the use of tools and weapons (Ardry, 1961). The mental capabilities involved in the use of implements for gaining ever greater control of the environment, in lieu of sheer physical strength, were just as subject to the evolutionary effects of natural selection as are any genetically mutated organs. More specifically, according to Haskell (1968, p. 475), "What primarily evolves in man is the nerve structure which confers the capacity to invent, to borrow, and to adapt culture traits."
  In humans does mental development of the individual occur in qualitatively difl'erent stages that are hierarchically related? Are there ontogenetic discontinuities in mental development just as there are phylogenetic discontinuities?
  There is now much evidence, originating in the work of Piaget (1960) and substantiated in numerous experiments by other child psychologists both here and abroad (for reviews see Flavell, 1963; Kohlberg, 1968; and Phillips, 1969), that individual cognitive development proceeds by distinct, qualitatively different stages in children's modes of thinking and problem solving at different ages. Piaget and others have demonstrated that children's thinking is not just a watered-down or inferior approximation to adult thinking; it is radically and qualitatively different. The stages of mental development form an invariant sequence or succession of individual development. Each stage of cognitive development is a structured whole; mental development does not consist of the mere accretion of specific stimulus-response associations. Cognitive stages are hierarchically integrated; higher stages reintegrate the cognitive structures found at lower stages. Also, as Kohlberg (1968, p. 1021) points out "...there is a hierarchical preference within the prefer a solution of a problem at the highest level available to him." In reviewing the experimental literature on children's learning, Sheldon White (1965) has amassed evidence for two broad stages of mental development, which he labels associative and cognitive. The transition from one to the other occurs for the vast majority of children between five and seven years of age. In the simplest terms, these stages correspond to concrete-associative thinking and abstract-conceptual thinking. The latter does not displace the former in the course of the child's mental development; in older children and adults the two modes co-exist as hierarchical layers.
  We now do have a theory that stands beyond the theory described by Jonas, theory generated by the one-field disciplines. This theory, which stands for Unified Science, represents Nietzsche's "sovereign becoming" itself, and does so cybernetically (see Figure V-1 overleaf).
  FIGURE V-1 The one-field sciences' reciprocal development of deductive theory and inductive observation and experimentation.--Rightward arrows represent feedforths; leftward arrows, feedbacks.3
  In the one-field sciences, new theory is based upon (follows) empirical data, and is thus dragged in the chariot's tracks. But it then gives rise to new observations with new instruments and techniques, and through them to new technologies, thus moving in harness in front of the chariot. Soon, however, these new data give rise to improved or radically new theory, the old again dragging the chariot's tracks. Then, being reorganized, theory rushes once more ahead of practice, "in harness before it", generating further new observations and technologies.3
  "The key to the progress of the natural sciences in Europe [and thus to the rise of the Lower Industrialist out of the Literate culture], lay very largely in a growing habit of testing theories against careful measurement, observation, and upon occasion, experiment," the historian William McNeill points out. "Astronomers and physicists undertook closer observations and more exact measurements only after Copernicus (d.1543) had put an alternative to traditional Ptolemaic and Aristotelian theories before the learned world; and Copernicus did so, not on the basis of observations and measurements, but on grounds of logical simplicity and aesthetic symmetry." p.593.17
  Today, Aurelio Peccei, president of the scientific Club of Rome, is calling for "A Copernican change of attitude".19 For the modern industrial world, this change of attitude is presented in the book you hold before you now: it is an alternative to our malfunctioning congeries of specialized one-field scientific and humanistic theories. We present this alternative to you on the basis of observations and measurements, such as Arthur Jensen's, and on the grounds of logical simplicity. And, far beyond these grounds, we present it because this Copernican change of attitude is necessary to the survival of the Empire of Man and of its otherwise doomed participants--human, animal, vegetable, and mineral., #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The Problem of Rebirth
   law and nothing in the world can, being of and in our world, escape from its governing incidence. That is the philosophical reality of the theory of Karma, and that too is the way of seeing which has been developed by physical Science. But its seeing has been handicapped in the progress to the full largeness of its own truth by two persistent errors, first, the strenuous paradoxical attempt - inevitable and useful no doubt as one experiment of the human reason which had to have its opportunity, but foredoomed to failure - to explain supraphysical things by a physical formula, and a darkening second error of setting behind the universal rule of law and as its cause and efficient the quite opposite idea of the cosmic reign of Chance. The old notion of an unintelligible supreme caprice, - unintelligible it must naturally be since it is the working of an unintelligent Force, - thus prolonged its reign and got admission side by side with the scientific vision of the fixities and chained successions of the universe.

4.14_-_The_Power_of_the_Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Most men are not conscious of this pranic force in the body or cannot distinguish it from the more physical form of energy which it informs and uses for its vehicle. But as the consciousness becomes more subtle by practice of Yoga, we can come to be aware of the sea of pranic shakti around us, feel it with the mental consciousness, concretely with a mental sense, see its courses and movements, and direct and act upon it immediately by the will. But until we thus become aware of it, we have to possess a working or at least an experimental faith in its presence and in the power of the will to develop a greater command and use of this Prana force. There is necessary a faith, sraddha, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument. This faith is combated by our past habits of mind, by our actual normal experience of its comparative helplessness in our present imperfect system and by an opposing belief in the body and physical consciousness. For they too have a limiting sraddha of their own which opposes the idea in the mind when it seeks to impose on the system the law of a higher yet unattained perfection. But as we persist and find this power giving evidence of itself to our experience, the faith in the mind will be able to found itself more firmly and grow in vigour and the opposing faith in the body will change, admit what it first denied and not only accept in its habits the new yoke but itself call for this higher action. Finally we shall realise the truth that this being we are is or can become whatever it has the faith and will to be, -- for faith is only a will aiming at greater truth, -- and cease to set limits to our possibility or deny the potential omnipotence of the Self in us, the divine Power working through the human instrument. That however, at least as a practical force, comes in at a later stage of high perfection.

4.19_-_The_Nature_of_the_supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The mind of man, capable of reflection and a coordinated investigation and understanding of itself and its basis and surroundings, arrives at truth but against a background of original ignorance, a truth distressed by a constant surrounding mist of incertitude and error. Its certitudes are relative and for the most part precarious certainties or else are the assured fragmentary certitudes only of an imperfect, incomplete and not an essential experience. It makes discovery after discovery, gets idea after idea, adds experience to experience and experiment to experiment, -- but losing and rejecting and forgetting and having to recover much as it proceeds, --and it tries to establish a relation between all that it knows by setting up logical and other sequences, a series of principles and their dependences, generalisations and their application, and makes out of its devices a structure in which mentally it can live, move and act and enjoy and labour. This mental knowledge is always limited in extent: not only so, but in addition the mind even sets up other willed barriers, admitting by the mental device of opinion certain parts and sides of truth and excluding all the rest, because if it gave free admission and play to all ideas, if it suffered truth's infinities, it would lose itself in an unreconciled variety, an undetermined immensity and would be unable to act and proceed to practical consequences and an effective creation. And even when it is widest and most complete, mental knowing is still an indirect knowledge, a knowledge not of the thing in itself but of its figures, a system of representations, a scheme of indices, -- except indeed when in certain movements it goes beyond itself, beyond the mental idea to spiritual identity, but it finds it extremely difficult to go here beyond a few isolated and intense spiritual realisations or to draw or work out or organise the right practical consequences of these rare identities of knowledge. A greater power than the reason is needed for the spiritual comprehension and effectuation of this deepest knowledge.

4.1_-_Jnana, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  151. A man came to a scientist and wished to be instructed; this instructor showed him the revelations of the microscope & telescope, but the man laughed and said, "These are obviously hallucinations inflicted on the eye by the glass which you use as a medium; I will not believe till you show these wonders to my naked seeing." Then the scientist proved to him by many collateral facts & experiments the reliability of his knowledge but the man laughed again & said, "What you term proofs, I term coincidences, the number of coincidences does not constitute proof; as for your experiments, they are obviously effected under abnormal conditions & constitute a sort of insanity of Nature."
  When confronted with the results of mathematics, he was angry's_Coming_Forward, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  You are describing the action of the ordinary existence, not the Yoga. Yoga is a seeking (not a mental searching), it is not experimenting in contraries and contradictories. It is the mind that does that and the mind that analyses. The soul does not search, analyse, experiment - it seeks, feels, experiences.

4.2_-_Karma, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  397. God within is infinite and self-fulfilling Will. Unappalled by the fear of death, canst thou leave to Him, not as an experiment, with a calm & entire faith thy ailments? Thou shalt find in the end that He exceeds the skill of a million doctors.

5.05_-_Supermind_and_Humanity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  It could at once be objected that this would alter the whole evolutionary order and its balance and leave an incurable gap in its completeness: there would be an unbridged gulf between man and the animal and no way for the evolutionary nisus to journey over it in the progress of the consciousness from animality to divinity; for some kind of divinity would be involved in the suggested metamorphosis. It might be contended that the true process of evolution is to add a new principle, degree or stage to the already existing order and not to make any alteration in any previously established feature. Man came into being but the animal remained the animal and made no progress towards a half-humanity: all slight modifications of consciousness, capacities or habits in domestic animals produced by the association with man or by his training of them are only slight alterations of the animal intelligence. Still less can the plant move towards animal consciousness or brute Matter become in the slightest degree, even subconsciously or half subconsciously, aware of itself or responsive or reactive. The fundamental distinctions remain and must remain unaltered in the cosmic order. But this objection presumes that the new humanity must be all of one level; there may well be gradations of consciousness in it which would bridge the distance between its least developed elements and the higher animals who, although they cannot pass into a semi-human kind, might still progress towards a higher animal intelligence: for certain experiments show that these are not all entirely unprogressive. These gradations would serve the purpose of the transition quite as well as the least developed humans

5.4.01_-_Occult_Knowledge, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   through these experiments with too "mathematical" a mind, which was no doubt their safeguard but prevented them from coming to anything more than a surface intellectual view of their significance.

5.4.02_-_Occult_Powers_or_Siddhis, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  All these "experiments" of yours are founded upon the vital nature and the mind in connection with it; working on this foundation, there is no security against falsehood and fundamental error. No amount of powers (small or great) developing can be a surety against wandering from the Truth; and, if you allow pride and arrogance and ostentation of power to creep in and hold you, you will surely fall into error and into the power of rajasic Maya and Avidya. Our object is not to get powers, but to ascend towards the divine Truth-consciousness and bring its Truth down into the lower members. With the
  Truth all the necessary powers will come, not as one's own, but as the Divine's. The contact with the Truth cannot grow through rajasic mental and vital self-assertion, but only through psychic purity and surrender.

6.08_-_Intellectual_Visions, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  9. When the effects described are felt, any of you whom our Lord leads by this way may be certain that it is neither deception nor fancy in her case. I believe it to be impossible for the devil to produce an illusion lasting so long, neither could he benefit the soul so remarkably nor cause such interior peace. It is not his custom, nor, if he would, could such an evil creature bring about so much good; the soul would soon be clouded by self-esteem and the idea that it was better than others. The minds continual keeping in the presence of God144 and the concentration of its thoughts on Him would so enrage the fiend that, although he might try the experiment once, he would not often repeat it. God is too faithful to permit him so much power over one whose sole endeavour is to please His Majesty and to lay down her life for His honour and glory; He would soon unmask the demons artifices.

7.05_-_Patience_and_Perseverance, #Words Of Long Ago, #The Mother, #Integral Yoga
  For months and years on end, he untiringly pursued his experiments. His attempts to find the glaze remained fruitless for a long time. He devoted all he had to his search; and for days and nights together he watched over the kiln he had built, endlessly trying out new processes for preparing and firing his pottery.
  Several times he had to suspend his experiments for lack of resources, but as soon as he could, he would take them up again with renewed courage. Finally one day he did not even have the wood he needed to stoke his kiln; so, disregarding the cries and threats of his household, he threw his own furniture, to the very last stick, into the fire. And when everything was burnt, he opened the kiln and found it full of the brightly glazed pottery which made him famous and which he had sacrificed so many years to discover.

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  not That, not the total thing.
  If you make the experiment, you will come to see that this supreme freedom and this supreme
  power are accompanied by a total peace and an unfaltering serenity; if you notice any contradiction -
  vibration, or the time separating two events, are linked to the speed of the system where the physical event takes place.
  Recent experiments in outer space have allowed the validity of Einstein's equations to be verified. Thus a clock on a
  satellite in constant rotation around the Earth will measure sixty seconds between two audio signals, while an identical clock
  of three quarks: red, yellow and blue. However, it should be noted that quarks are basically mathematical intermediaries to
  facilitate the comprehension or interpretation of certain experiments thus far unexplained. Moreover, the simple question
  still remains, even if they do exist materially: 'What are quarks made of?'
  way to go - psychologically, above all. Even the very structure of Matter (Mother fingers the air
  around her), with their bombs and their experiments and their... oh, they have made a mess of it all!
  They have truly made a mess of Matter.
  saying just now - this will to make the experiment lingering in the body - even this has gone!
  It's... something... I don't know.144
  instantly told me to concentrate (I was finding it all interesting - Mother laughs - I was making
  experiments and getting ready to go wandering off, but he was terribly scared that I would die on him!).
  He begged me to concentrate, so I concentrated on my body.
  someone else eats and I am satisfied; there's no need to put anything inside, it's very convenient! These
  are experiments.) But this was... it was the almost total annihilation of the center. It didn't last because
  of the people (four, as always) bringing in dinner, serving the plates, etc. - their concentration
  the consciousness naturally has material consequences... and that's what illness is! I immediately made
  an experiment on my body to see if this held, if it actually works that way. And I realized that it's true!
  226Identification of the person in question with the spirit who had taken possession of her.
  vibration coming from the SAME source turns into a pain, a malaise, a feeling of uncertainty,
  instability and decrepitude. To be sure of this, I repeated the experiment three or four times, and it was
  absolutely automatic, like the operation of a chemical formula: same conditions, same results.
  When one is on that highest height, the body is in a cataleptic state.
  I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a
  well-known domain; and when the question of finding the Supermind came up, I had only to resume an

Agenda_Vol_3, #The Mothers Agenda, #The Mother, #Integral Yoga
  being.... How to adapt this (the body)? That's the question.
  They are experimenting! We'll see what's going to happen. This work is fairly new! (Mother
  being). It's just as I told you: I have passed that stage; I don't need inner dimensions any more. 129 And
  observing this materialistic state of mind, it occurred to me that, on the basis of their own experiments,
  they are bound to admit oneness - at least the oneness of matter; and to admit oneness is enough to
  I see a psychological book. I mean, someone doing research on himself, seeking to understand....
  Not a philosophical but a psychological book - someone who's experimenting on himself.
  It's like an image.... You see, the body is stretched out here on the chaise longue.... You know how it is
  when experiments are done on animals? It's something like that - the body is there as the "subject" of
  an experiment. Then there's my consciousness, the part focused on the earthly experience and the
  present transformation (it's what I mean when I say "I"). And then the Lord.... I say "the Lord" - I've
  In a way, I think I see better. But in a particular way. If, for instance, I have to thread a needle (I
  have experimented with this kind of thing), well, if I try to thread the needle while looking at it, it's
  literally impossible. But sometimes (when I am in a certain attitude), if I have to thread a needle, it
  We're going to build a little room on the terrace for the harmonium. I feel like making some
  There used to be a bad attitude in the body, which always hampered my playing, and now that it has
  is; I hear it. It is always there. It is music, but without sound! Great waves of music. And whenever I
  hear those waves, my hands get the urge to play. So I am going to make some experiments: be
  completely passive, hands inert, and try to transcribe it.
  Anyone capable of ascending to that zone can get hold of the formations and transcribe them
  materially. I once made an experiment of that kind; I wanted to see what would happen, so I made a
  formation myself and let it go off on its way. And in the same year, two quite different people, who
  course - nothing, not a vibration: just like that, Nirvana. So I quite naturally concluded that there is a
  nirvana behind the mind, since he went there directly. And through my own experiments in the
  different zones of the being I became aware that, indeed, there is a nirvana behind everything (there

Agenda_Vol_4, #The Mothers Agenda, #The Mother, #Integral Yoga
  not to be seen, it wasn't in the mood! Oh, it was so funny! For that alone it is worth the trouble.
  I have made some experiments with French too. I wrote something: Pour chacun, le plus important
  est de savoir si on appartient au passe qui se perpetue, au present qui s'epuise, l'avenir qui veut
  The problem is this: you can take the attitude of endurance and endure everything, to the point
  where you are able to turn pain into ecstasy, as he says - it's an experiment that can always be made, at
  59Mother seems to have forgotten the red of the vital, which comes between material Nature's violet and the Mind's blue.
  any given moment. But materialist-minded people will tell you, "That's all very well, but you're ruining
  your body." And that's where... (laughing) we would have to carry out all kinds of experiments, as they
  do with guinea pigs, to find out whether ecstasy has the power to restore order in the body.
  equality, and out of perfect equality comes ecstasy - it's perfectly possible; it's not only possible, it has
  been proved. But the experiment should be carried through TO THE END to know whether ecstasy has
  the power to restore the body's order, or whether it ends in dissolution: you are in ecstasy and die in
  The only way to find out is to make the experiment!
  But there is always something which says that the risk is great for... We are too - still too cautious.
  Or is it a lack of faith? But it's a lack of knowledge more than a lack of faith, because if we say,
  "Whatever happens is the Lord's Will, and if the experiment dissolves the body, well, it only shows He
  willed it," then there is no need to worry. And it's true, you live in this idea, you feel this way, you
  sense this way; but there is something on the outside or from the outside that says, "That's all very well,
  but is this need or inclination to experiment legitimate? Couldn't the same knowledge be obtained
  without running so great a risk?..."
  experimented with the structure of Matter, would have no difficulty.... But the field of the greatest
  difficulty is the medical field, the therapeutic field: their science is still ABSOLUTELY contrary to the
  (Regarding Satprem's Tantric yantram)
  I made an experiment: writing the letter OM. When you have written it four, five, six times, it becomes
  there is the FULL consciousness with the FULL mastery of how to use the Force without anything
  interfering, that... it will be like a chemistry experiment you have learned to perform correctly: you can
  repeat it at will every time it's necessary.
  They happen haphazardly, but probably there comes a point when they get better.... (Laughing) We
  don't dare carry out the experiment to the very end!
  That belief in us is obviously what makes us struggle. But I am not so sure it is true Wisdom.
  Will the garden not be eaten up by the insects? That's the question.
  We don't make the experiment!
  I saw in France a patch of garden: it was surrounded by walls, and the land had belonged to
  It would seem to legitimize or justify those who want to escape entirely from the earth's atmosphere.
  The idea would be that the earth is a special experiment of the Supreme in His universe; and those who
  are not too keen on that experiment (!) prefer to get out of it (to say things somewhat offhandedly).
  The difference is this: In one case, the purpose of the earth is a concentration of the Work (which
  means it can be done more rapidly, consciously and perfectly here), and so there is a serious reason to
  stay on and do it. In the other case, it's just one experiment amidst thousands or millions of others; and
  if that experiment doesn't particularly appeal to you, to want to get out of it is legitimate.
  I don't see how it would be possible for one point of the Supreme not to be the whole Supreme. If
  It all depends, in fact, (laughing) on what He is driving at!
  We can very well conceive that He may be carrying on some very different experiments. And so
  you could go from one experiment to another, you see.
  It would be as Buddha said: it's attachment or desire that keeps you here, otherwise there's no
  That's what would best convey your experience.
  It would be worthwhile to make the experiment, one day. We'll see.
  If one day I can find the expression...

Agenda_Vol_5, #The Mothers Agenda, #The Mother, #Integral Yoga
  one). If we project our way of being onto the Supreme, we may conceive that He enjoys carrying out
  many experiments to see how it all plays (this is something else, it doesn't follow that there isn't an AllConsciousness that knows all things from all eternity - all this with utterly inadequate words), but that
  does nothing to alter the fact that, when we look at the process, this intervention is what was able to
  was still downstairs, they brought me a machine that measured the vibratory waves of speech. They use
  it, but I don't know what for. They brought it to show it to me. I said, "Wait, let's make an experiment."
  I don't remember exactly, but I remember having said the same thing twice: once, with my usual
  is to say, the body?
  They conducted an experiment and took a piece from the heart membrane. The cells they took from
  the body started to come together, and... "Then they start to move towards one another, after
  but it's the body that should know!
  When there is someone who has made the experiment and naturally has Wisdom, it's so simple!
  Before, whenever there was the slightest difficulty, I didn't even need to say anything to Sri Aurobindo,
  knowing anything, I used to say it when I was a child (you know how in French we say, "Oh!"; well, I
  used to say "OM," without knowing anything!). And indeed, I made all kinds of experiments with that
  sound - it's fantastic, even, fantastic! It's unbelievable.
  (industrialists, financiers, writers ...), but who would agree to do their work in another way, opening themselves up to
  another force - this is the field of experiment of tomorrow's world. Through their consent and call, if they tune in, Mother
  could bring into play another operating process.
  patient being cured and he left his body; but especially the case (the more interesting one) in which
  79Mother is led to carry out all kinds of experiments in her body for the work of Transformation. One of them consists in
  receiving or taking upon oneself every possible disorder for several hours, several days or several minutes, in one's body, in
  begin, and it's the only true solution, the other solution is no solution - well, it was a necessary
  experiment in the universal march, but flight is no solution: the solution is Victory. And the time has
  come when we can try.
  Did he see whose head it was?
  91Mother is perhaps referring to the following passage of The Hour of God: "The experiment of human life on an earth is
  not now for the first time enacted. It has been conducted a million times before and the long drama will again a million

Agenda_Vol_6, #The Mothers Agenda, #The Mother, #Integral Yoga
  Force and the creative Will.
  It's an experiment that can be done very easily: a scientist may explain all the phenomena before
  our eyes, he may even use physical forces and make them do whatever he likes (they have obtained
  walls. And there will be money. The other formation, you know, was really an ideal attempt.... But I
  reckoned it would take many years before we began: at the time, I expected to begin only after twentyfour years. But now, it's much more modest, it's a transitional experiment, and it's much more realizable
  - the other plan was... I nearly had the land: it was at the time of Sir Akbar (you remember?) of
  enough drinking water for people (the water they call "fresh" 48 ... it's ironical); the amount of water is
  insufficient for people's use, so they have already started chemical experiments on a big scale to
  transform sea water and make it usable - obviously that would be the solution to the problem.
  Naturally, people aren't openly and constantly like that because another consciousness is there a
  little and controls things, but if you leave them on their own... I did the experiment, you see, of leaving
  that field of cellular consciousness fully free, and then there was moaning and groaning. But there was
  Only, the body isn't ready. The body isn't ready and it deteriorates, which means that it eats itself
  up. So that shows that the time hadn't come and it was just an experiment - an experiment which
  teaches you something, which teaches you that there mustn't be a blunt refusal to come in contact with

Agenda_Vol_7, #The Mothers Agenda, #The Mother, #Integral Yoga
  I don't do it deliberately, that's just how it is. And then (laughing), I am given opportunities to test, to
  experiment on my own body - there's always something the matter. Suddenly something goes wrong
  and I apply my hand, or simply do a concentration, some movement or other, and everything
  CERTAIN TIMES: when I was in the required state, that is, when there wasn't the intrusion of an
  arbitrary will. So all this is a field of experiment and study in very small details, absolutely
  insignificant in themselves, but very instructive. And it goes on all the time, twenty-four hours a day,
  You may save time, in fact.
  You can do an experiment: note what you would write now, and then you'll see.
  But then, how should I situate it? I don't know.... There are two things....
  you can move on to what follows.
  It's an interesting experiment.
  six months it was gone, completely gone. It came back just a little - it has come back, but it will go!
  But these are queer things, as if someone were having fun doing experiments with my eyes.
  I see in a strange way - very strange.
  open out, they are happy; but when there's nothing but this, that is, the external substance... I've seen
  adults come (I did the experiment: I charge the atmosphere, the Lord is present), well, I've seen fortyyear-old men enter that and... brrt! literally run away, disregarding all social courtesy, and after having
  ASKED to come, you understand! Anyway everything was there to allow them to behave decently -
  66Satprem does not remember the effect of his sudden intrusion at 10:15 - probably none, or else not a pleasant one,
  because the experiment was not repeated.
  67On October 21.
  (which wasn't human at all) was there, quietly acting through me (I wasn't even occupied with it) and
  doing it. That was my very clear impression. I even did some experiments at that time. For instance,
  once, in a bus, there was a man who was tense and weeping; you could see he was utterly wretched.
  But it's still a phase of preparation and adaptation: it's not final. It's not final: there are
  experiments, trials. It's extremely supple, it's in a phase of formation, as though it were preparing for a
  manifestation, or rather, "learning" to be what it must be. It's very interesting.

Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
  You see, he takes great care not to say anything about the harmful effects. I have personally met
  two people who had done the experiment and had met with dreadful effects - they decided never to
  touch it again in their lives.
  and so what's on the other side can't come through; it's lost between there and here. It's lost. So I asked
  him, "What can be done?" He told me, "You must develop it." And I did the experiment; he told me
  and I did it. And indeed I had a "nervous subdegree" (he used to call the vital the "nervous"), a nervous
  electrical energy to electrocute another human being standing eighteen feet away. Dr. Ruggiero,
  who feels that his experiments in human cells may result in the cure of paralysis, says that an
  electrical energy screen generated by human cells could be used to stop bullets. Electrical energy
  By connecting cables to the human frame, human cells could produce energy and light sufficient to
  activate power needs in the average home or small manufacturing units. In experiments in his
  Mexico City laboratory, Dr. Ruggiero has produced a current in a goat with which the animal has
  50Sunday Standard, May 14, 1967.
  51Dr. Ruggiero further notes: "All my experiments of the past few years have been motivated by the conviction that cells
  never atrophy and that, as accumulators of energy, they can be used to recharge cells of the same type which may have been
  encouraged when I was a child.
  But Z has done experiments like that. He told me the story of a girl at the School who had no
  imagination: when she was asked a question she could only answer what she had learned, and when she
  fishing, and the fish couldn't be found. Two weeks later, his parents found the fish again among his
  things, with his toys... absolutely dry and perfectly intact! Then the father tried an experiment to see:
  they had a fishbowl with goldfish; he took out two goldfish and gave one to his son, putting it in the
  But the thing to be found is perhaps to be able to shorten sleep and remove fatigue.
  That's not enough. It's not enough, because it's an experiment I tried: I was able to rest for only two
  hours at night, and it was absolutely useless - absolutely. The more time you have, the more work you
  pleasure in eating, you need to be nourished and not to waste your time with that. The amount of time
  lost is enormous: time for eating, time for digesting, and the rest. So I would like an experimental
  kitchen to be there, a sort of "culinary laboratory," for a try. And according to their tastes and
  "Auroville will be a self-supporting township."
  I want to insist on the fact that it will be an experiment: it's to make experiments - experiments,
  research, studies.
  An experimental city?
  Yes... Auroville will be a city that will attempt to be, or strive or want to be, self-supporting, that is...

Agenda_Vol_9, #The Mothers Agenda, #The Mother, #Integral Yoga
  will alone permit the coming of a transformed world.
  Auroville is the first attempt in the experiment. A new world will be born if men consent to strive
  for transformation and the search for sincerity - it can be done. It took millennia to evolve from animal
  wants to start with two or three thousand, on the level of infrastructure, but above all to see how it will
  work: the experiment of life in Auroville.... I had thought about it, and when I spoke to you last time,
  that's what came: in what direction should the experiment be carried out? You see, Y. has ideas in the
  field of education (I am not intervening); as for R., he has ideas in the field of construction (I am not
  But it's a vast subject and I'd rather like its investigation to be carried on farther. I am still in the
  field of experimentation. When it's more solidly established, I'll talk about it.
  here by a practical and technical side, wide open to all spiritual researches, whatever they may be,
  to all duly controlled 'metapsychical 'experiments, serious psychedelic experiments (I have T.
  Leary in mind, for instance), new theologies... Naturally, there would be room, a major place, for

Aion_-_Part_13+, #Aion, #Carl Jung, #Psychology
  1 Unfortunately it is not possible for me to elucidate or even to document this
  statement here. But, as Rhine's ESP (extrasensory perception) experiments show,
  any intense emotional interest or fascination is accompanied by phenomena
  Thorndike, Lynn. A History of Magic and experimental Science.
  New York, 1923-57. 8 vols.
  2. experimentAL RESEARCHES
  experimental Observations on Memory
  Reaction-Time in the Association experiment
  Disturbances in Reproduction in the Association experiment
  The Psychopathological Significance of the Association experiment
  Psychoanalysis and Association experiments
  On Psychophysical Relations of the Association experiment
  Psychophysical Investigations with the Galvanometer and Pneumo-
  2. experimental Researches (in preparation)

Aion_-_Part_1+, #Aion, #Carl Jung, #Psychology
  5 D 7V to 8r, div. 2, cap. 60 and 61. Cf. also Thorndike, A History of Magic and
  experimental Science, IV, p. 102.

APPENDIX_I_-_Curriculum_of_A._A., #Liber ABA, #Aleister Crowley, #Philosophy
    Liber CMXIII. (913) [B] - Liber Viae Memoriae ::: Gives methods for attaining the magical memory, or memory of past lives, and an insight into the function of the Aspirant in this present life. Equinox VII, p. 105.
    Liber CMXXXIV. (934) [] - The Cactus ::: An elaborate study of the psychological effects produced by Anhalonium Lewinii (Mescal Buttons), compiled from the actual records of some hundreds of experiments. Unpublished.
    Liber DCCCCLXIII. (963) [A-B] - The Treasure House of Images ::: A superb collection of Litanies appropriate to the Signs of the Zodiac. Equinox III, Supplement.

Blazing_P1_-_Preconventional_consciousness, #unset, #The Mother, #Integral Yoga
  Stage 4: Means/ends behavior and search for absent objects.
  Stage 5: experimental search for new means (tertiary circular reaction).
  Stage 6: Use of imagery in insightful invention of new means and in recall of absent objects

Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness, #unset, #The Mother, #Integral Yoga
  But it is not only on the verbal plane that the subject reasons by hypothesis. This new
  capacity has a profound effect on his behavior in laboratory experiments. Subjects at the
  few trials to formulate all the possible hypotheses concerning the operative factors, and then
  arrange their experiments as a function of these factors.
  The consequences of this new attitude are as follows. In the first place thought no longer
  operations, already known relationships between objects. These new operations, particularly
  those which concern the mechanism of proof, have changed the whole experimental attitude.
  Mlle Inhelder has, for example, been able to show that the method of difference which varies
  the ability of subjects of 12 years and over to construct all the possible combinations in an
  experiment based on the random drawing of counters from a bag. Many other examples
  could be quoted; in particular, the way subjects of 12 to 14 years come to combine in all
  and fifth is neutral. While subjects of a lower level mix these liquids at random, the older
  subjects try them out systematically and keep a strict control over the experiment.
  The second operational schema is that of proportions. We have been led to conclude from a
  large number of different kinds of experiments (dealing with motion, geometrical relations,
  probabilities as a function of the law of large numbers, proportions between the weights and
  of each relationship in interaction with embedded, testable relationships. Researchers carry
  out variations of previous experiments. Behavior of events is seen as governed by multivariate
  just one good way you should think about things. And this business of allowing for many
  ways to think about something allowed for people to experiment with the world in different
  ways. An experimental system developed, and so it was this thinking that led to the Industrial
  Revolution. Tremendous changes in human thinking took place at this particular time in

Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness, #unset, #The Mother, #Integral Yoga
  events around them (Floyd 1974; Smith 1984). Out of Dosseys compilation of 131 rigorously
  controlled experiments on healing using prayer, more than half the results showed
  statistically significant benefits (1993). Meditators report an increase in psi activity, such as

BOOK_I._--_PART_I._COSMIC_EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  it cannot be called matter. Electricity is "immaterial" in the sense that its molecules are not subject to
  perception and experiment; yet it may be -- and Occultism says it is -- atomic; therefore it is matter.
  But even supposing it were unscientific to speak of it in such terms, once Electricity is called in
  system the same peculiarity of motion Eastward. The immutable laws of scientific mathematics got
  "worsted by further experiments and observations," it was said. This idea of Laplace's mistake prevails
  generally to this day; but some astronomers have finally succeeded in demonstrating (?) that the
  American geologist and the author of "The Soul of Things" -- was, nevertheless, one of the most
  wonderful psychometers some years ago. This is what she described in one of her experiments; with a
  particle of a meteorite placed on her forehead, in an envelope, the lady, not being aware of what it
  experimenters as Pasteur are the best friends and helpers of the Destroyers and the worst enemies of
  the Creators -- if the latter were not at the same time destroyers too. However it may be, one thing is

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  * "Recherches experimentales sur la relation qui existe entre la resistance de Pair et sa temperature,"
  p. 68.
  (in the question of the formation and transformation of chemical compounds) with "unfailing
  experimental verification,"
  [[Footnote(s)]] -------------------------------------------------
  "the composite nature of the "elements" on certain relations of atomic weights," or even by Mr.
  Crookes's "radiant matter," though his experiments may seem [[Footnote continued on next page]]
  go beyond MATERIAL matter, so to say, even in what is shown by the spectrum, that modern "eye of
  Siva" of physical experiments. It is of this matter only, that H. St. Claire Deville could say that "when
  bodies, deemed to be simple, combine with one another, they vanish, they are individually
  is that, baffled in applying vibratory force to mechanics, upon his first and second lines of
  experimental research, he was obliged either to confess a commercial failure, or to try a third departure
  from his base or principle; seeking success through another channel."
  "It has been only after years of incessant labour, and the making of almost innumerable
  experiments, involving not only the construction of a great many most peculiar
  mechanical structures, and the closest investigation and study of the phenomenal
  spiritual) genius. But, as well expressed by his great patroness and defender, Mrs. Bloomfield-Moore,
  "the two forms of force which he has been experimenting with, and the phenomena attending them,
  are the very antithesis of each other." One was generated and acted upon by and
  means the only heretics in this respect; for Mr. Robert Hunt, F.R.S., remarks, in his Researches on
  Light in its Chemical Relations, that: -. . . . "the undulatory theory does not account for the results of his experiments. Sir
  David Brewster, in his Treatise on Optics, showing 'that the colours of vegetable life
  good deal, if it does not kill the undulatory theory. That he is right, was proved
  repeatedly by experiments with photometers; and though it begins to be much doubted,
  the undulatory theory is still alive." ("Isis Unveiled.")
  ** "The question of the resolvability of the nebulae has been often presented in too affirmative a
  manner and quite contrary to the ideas expressed by the illustrious experimenter with the spectra of
  these constellations -- Mr. Huggins. Every nebula whose spectrum contains only bright lines is
  while trying to explain certain facts without their hypothesis . . ." "The Non-Defined Forces,"
  Historical and experimental Researches, p. 3. The above is written by A. de Rochas, a well-known
  man of science in France, his work being one of the signs of the time. (Paris: Masson, Boulevard St.
  gentlemen, has been studied four thousand years by science, she has turned and returned
  it; she divides it and subdivides it; she torments it with her experiments; she vexes it
  with her questions to snatch from it the final word as to its secret constitution; she asks

  the norma of their actions; we must humbly refer their causation to one omnipresent influence, and
  content ourselves with studying their effects and developing, by experiment, their mutual relations"
  (p. xiv.).

  guard against that danger he set to work again, fixing bars of iron on the inside until he was satisfied with its
  strength; and then, not caring to try any more experiments with it, he passed it and adopted it as a helmet of
  the most perfect construction.

class, #unset, #The Mother, #Integral Yoga
     6 financial
     6 experiment
     6 entry
     4 template
     4 Serial experiments Lain
     4 Science

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  I had lived there for nearly a generation but had never felt the Pondicherry Ashram as something fixed and unchanging. I realised this most strongly on the day I was returning to it. Pondicherry has always been to me the symbol of a great experiment, of a divine ideal. It is marching every hour towards the ultimate goal of mans upward ascent to the Divine. Not a city but a spiritual laboratory, a collective being with a daily changing horizon yet pursuing a fixed distant objective, a place fixed to the outer view but constantly moving Pondicherry to me is always like the Arabs tent.
  Disciple: But his experiment failed in the presence of scientists. And Dr. Romain explained it by saying that the atmosphere there was hostile to his work. He succeeded when he tried again at the house of Anatole France.
  Sri Aurobindo: Never mind what they accept or dont accept, but the control which science gives is a real control. The knowledge science gives, as I said, is not only useful but is even necessary. The main concern of the scientist is with physical phenomena, he observes them, he studies the conditions, makes experiments and then deduces the laws.
  vii. I was not appointed in the Khasgi private-Department at Baroda and I was not the private secretary though I acted as one in the absence of the secretary. It was only during the Kashmere-tour that I was the private secretary to the Maharaja. But I had several tussles with him and he did not want to repeat the experiment.
  The experience of humanity would have remained incomplete without the experiment in Russia. Now they have got the form. It depends upon the Russians what they will do with it.
  Sri Aurobindo: There is no argument advanced against Abrahams theory. I am sure his intuition is correct and it will be much more easily worked out by him when the science and experiment are settled so that anyone can do the things. But, generally, in a discovery a man works by an intuition and the man who first sees the thing can very easily work it out.
  Disciple: Mahatma Gandhi in his autobiography refers to many experiments with the body. He holds that the world has to become fit to receive the truth.
  Sri Aurobindo: Why not? it is an excellent reason. Why should there be no choice? You may as well ask a patient to be under our doctor X and not go to Y. I have no faith in Government controls because I believe in a certain amount of freedom freedom to find out things for oneself in ones own way, even freedom to commit blunders. Nature leads us through various errors and mistakes. When Nature created the human being with all his. possibilities of errors and mistakes she knew very well what she was about. Freedom for experiment in human life is a great thing. Without the freedom to take risk and commit mistakes there can be no progress.
  Sri Aurobindo: One must take the risk. Growth of consciousness cannot come without freedom. You can, of course, have certain elementary laws, and develop sanitation, spread knowledge of health and hygiene among the people. The State can provide medical aid certainly, but when one goes beyond ones province then the error comes in. To say that one cant change ones doctor, it seems to me, is a little too much. In Indian spirituality they have allowed all sorts of experiments including Varna Marga, and you see how wonderfully it has developed.
  The one thing that Sadhana has done for me is that it has destroyed all isms from my mind.: If you had asked this question a few years back I would have told you it is spiritual communism or, perhaps, commerce, culture and commune as the Chandernagore people say. At that time it was: my mind that received the knowledge from Above and thought that the higher Truth would take a particular form the one that I suggested to Motilal Roy. Even at that time I was not quite sure that it was the form, only I thought it was the proper form and I took it up as an experiment.
  Then Sri Aurobindo recalled an incident in the Guest House years ago when a spider wanted to balance the whole web and it put a grain of sand and finding it too heavy it cut it off and instead put in a straw and found that the balance was all right. You see, these spiders are very resourceful. They know what they have to do and then they learn by experience and experiment.
  Disciple: I mean to say this: take a piece of glass: it is found by experiment that certain substances in certain proportions are necessary to give the best glass.
  Sri Aurobindo: If the supramental consciousness were perfected in the physical there would be no need of experiment.
  Mahatmas method of fasting seems to me to be the most unsuitable, of announcing beforehand and allowing all sorts of people to put in their counter-suggestions to him. I tried fasting once in jail, but that was for ten days when I used to sleep once in three nights. I lost ten pounds in weight but I felt stronger at the end of ten days than I was before I began the fast. I could lift up a weight, after the fast, which I could not before. It was not for conquering sleep that I began the waking experiment, but because there was a pressure of Sadhana and I liked to do Sadhana rather than sleep.
  I am not running down the European mind. It is fine in its own way, but we are trying to effect a decisive change in the physical being. The opposite mistake is also made by those Europeans, who have left the materialistic formula binding down the mind to the acceptance of the laws of the physical being as final, the mistake of accepting the vital powers as the true gods. For example, the people who do psychic research, mediumistic experiments, automatic writing, spirit communication etc. are the people.
  Sri Aurobindo: Me existence! What do you mean? If you had, the experience of Being you would know it is not nothing. Mere etymologically means pure: Being is pure existence. Much of present day philosophy is only a play of words and ideas, it is mental gymnastics without any experience behind. In India there was always connection between philosophy and knowledge. True knowledge cannot do without experience, as true science cant do without experiment. Indian philosophy is mental and intellectual but generally it takes its stand on some experience. For instance, die Upanishads.
  At one time in Sadhana I used to try all sorts of experiments to see what happens and how far they are related to the truth. I took Bhang Ganja hemp and other intoxicants as I wanted to know what happens and why Sanyasis and Sadhus take these things. It made me go into trance, and sometimes sent me to a superior plane of consciousness. (But reliance on these outer stimulants was found to be the greatest drawback of this method.)
  Sri Aurobindo: But it is doubtful if he can carry the nation with him. The armaments are increased for the defense. But if they are exported people may think it will involve them in a war. At any rate, his speech has come as a great blow to both Italy and Germany. Chamberlain also may think of supporting France now. A remarkable man, this Roosevelt, he is bold and ready to experiment and take risks. It is the old Roosevelt blood, only the first Roosevelt was Fascist. This one is very refined.