classes ::: things, concept, favorite, noun, qualifier,
children :::
branches ::: grade, grades of

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


object:grade
object:grades
class:things
class:concept
class:favorite
word class:noun
class:qualifier
desc:A quality is the character of a power of conscious being; or we may say that the consciousness of being expressing what is in it makes the power it brings out recognisable by a native stamp on it which we call quality or character.
similar ::: rank, order, grade, quality, score


--- QUALITY
  quality of movements ::: morals?
  quality of thoughts ::: from mechanical "ughhh" seemingly fruitless repetition to imagination dressed beautiful potent rich heavenly things

--- THINGS TO SORT INTO A GRADE
  responsible action

--- GRADE
  does grade imply an order?
  grades of movement ::: from ../../.. to productive to actualizing to transcending
2 - missing God
3 - working on main project

  grades of injunction ::: from masturbation to Savitri
  grades of spirit of action ::: from ill-will to mechanical to aspiring/longing to offering/surrendering
  grades of imagined conversation ::: from like wack negative thoughts to novel imagination (learning) to Inspired Imagination
  grades of definitions ::: most misunderstood, most partial, distorted, confused, reverse of truth, lowest to Highest, widest, deepest, most true, most inclusive, most good, Divine definition
  grades of states
  grades_of_AA
  grades of work

--- LEVELS
--- DEGREES
--- STAGES
  stages of concentration

--- NOTES
there seems something off in seeking God and working on main project seem to be of a different scale aswell as potentially different grade. perhaps as needs they are only different grade/degree but it depends on definitions perhaps.

INTEGRAL THEORY
  levels

--- FOOTER
see also ::: karma, ethics, morals, sin, evil, good, planes
see also ::: the Circle
see also ::: quality, level, rank, order, grade, score, stages, degrees, worlds, planes, Gods
see also ::: scale, lines, types, form, formations, individual, path, powers




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--- OBJECT INSTANCES [2]


grades_of_AA
Levels_of_Remembrance

--- PRIMARY CLASS


concept
degrees
favorite
grade
grades
levels
qualifier
remember
things

--- SEE ALSO


degrees
ethics
evil
formations
form
Gods
good
grade
individual
karma
level
lines
morals
order
path
planes
powers
quality
rank
scale
score
sin
stages
the_Circle
types
worlds

--- SIMILAR TITLES [4]


grade
grades of
grades of AA
Liber 185 - Being the Tasks of the Grades and their Oaths
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri (cento), Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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


graded ::: arranged in a sequence of grades or ranks. :::

grades ::: stages or degrees in a process. :::

graded ::: imp. & p. p. --> of Grade

grade ::: n. --> A step or degree in any series, rank, quality, order; relative position or standing; as, grades of military rank; crimes of every grade; grades of flour.
The rate of ascent or descent; gradient; deviation from a level surface to an inclined plane; -- usually stated as so many feet per mile, or as one foot rise or fall in so many of horizontal distance; as, a heavy grade; a grade of twenty feet per mile, or of 1 in 264.

gradely ::: a. --> Decent; orderly. ::: adv. --> Decently; in order.

grader ::: n. --> One who grades, or that by means of which grading is done or facilitated.

graded ::: imp. & p. p. --> of Grade

grade ::: n. --> A step or degree in any series, rank, quality, order; relative position or standing; as, grades of military rank; crimes of every grade; grades of flour.
The rate of ascent or descent; gradient; deviation from a level surface to an inclined plane; -- usually stated as so many feet per mile, or as one foot rise or fall in so many of horizontal distance; as, a heavy grade; a grade of twenty feet per mile, or of 1 in 264.

gradely ::: a. --> Decent; orderly. ::: adv. --> Decently; in order.

grader ::: n. --> One who grades, or that by means of which grading is done or facilitated.

grade: A system of measuring angles where one degree is to 1/100 of a right angle.

Grade ::: In the process of initiation, especially in various esoteric orders, these are distinct levels that either require certain experiences to be had or rituals undertaken.

graded ::: arranged in a sequence of grades or ranks. :::

grades ::: stages or degrees in a process. :::


--- QUOTES [17 / 17 - 500 / 3922] (in Dictionaries, in Quotes, in Chapters)



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   7 Sri Aurobindo
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   2

1:Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
2:Ascending and descending twixt life’s polesThe seried kingdoms of the graded LawPlunged from the Everlasting into Time, ~ Sri Aurobindo, Savitri The Yoga of the King,
3:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. ~ Aleister Crowley, Liber ABA Book 4,
4:It is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of His Holy Guardian Angel; for that is the particular secret of each one of us; a secret not to be told or even divined by any other, whatever his grade. It is the Holy of Holies, whereof each man is his own High Priest, and none knoweth the Name of his brother's God, or the Rite that invokes Him. ~ Aleister Crowley, Liber ABA ,
5:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. ~ Sri Aurobindo, The Synthesis Of Yoga ,
6:It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step-crossing of the Abyss and the attainment of the grade of Master of the Temple. ~ Aleister Crowley, Magic Without Tears ,
7:I,40: Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.I,41: The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! ~ Aleister Crowley, The Book of the Law ,
8:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. {85} But even the beginner may attempt this practice with advantage. Either a fact fits in or it does not; if it does not, harmony is broken; and as the Universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that Universal choir. Let him then puzzle out first the great facts, then the little; until one summer, when he is bald and lethargic after lunch, he understands and appreciates the existence of flies! ~ Aleister Crowley, Liber ABA Book 4,
9:The third operation in any magical ceremony is the oath or proclamation. The Magician, armed and ready, stands in the centre of the Circle, and strikes once upon the bell as if to call the attention of the Universe. He then declares who he is, reciting his magical history by the proclamation of the grades which he has attained, giving the signs and words of those grades. He then states the purpose of the ceremony, and proves that it is necessary to perform it and to succeed in its performance. He then takes an oath before the Lord of the Universe (not before the particular Lord whom he is invoking) as if to call Him to witness the act. He swears solemnly that he will perform it-that nothing shall prevent him from performing it-that he will not leave the operation until it is successfully performed-and once again he strikes upon the bell. Yet, having demonstrated himself in that position at once infinitely lofty and infinitely unimportant, the instrument of destiny, he balances this by the Confession, in which there is again an infinite exaltation harmonised with an infinite humility. He admits himself to be a weak human being humbly aspiring to something higher; a creature of circumstance utterly dependent-even for the breath of life-upon a series of fortunate accidents. ~ Aleister Crowley, Liber ABA ,
10:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or KaIn Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = AstralThe term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper planes/subtle,
11:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life. In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate. ~ Sri Aurobindo, Essays In Philosophy And Yoga 5.08 - Supermind and Mind of Light,
12:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777. Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231} Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year. Neophyte. -- Has to acquire perfect control of the Astral Plane. Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross. Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah. Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order. Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana. Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel. Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost. Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension. Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232} Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense. Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA ,
13:root of the falsification and withdrawl of divine love ::: At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
14:There walled apart by its own innernessIn a mystical barrage of dynamic lightHe saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky.As if from Matter's plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable;It hoped to soar into the Ineffable's reign:A hundred levels raised it to the Unknown.So it towered up to heights intangibleAnd disappeared in the hushed conscious VastAs climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world;Mounting into great voiceless stillnessesIt marries the earth to screened eternities.Amid the many systems of the OneMade by an interpreting creative joyAlone it points us to our journey backOut of our long self-loss in Nature's deeps;Planted on earth it holds in it all realms:It is a brief compendium of the Vast.This was the single stair to being's goal.A summary of the stages of the spirit,Its copy of the cosmic hierarchiesRefashioned in our secret air of selfA subtle pattern of the universe.It is within, below, without, above.Acting upon this visible Nature's schemeIt wakens our earth-matter's heavy dozeTo think and feel and to react to joy;It models in us our diviner parts,Lifts mortal mind into a greater air,Makes yearn this life of flesh to intangible aims,Links the body's death with immortality's call:Out of the swoon of the InconscienceIt labours towards a superconscient Light.If earth were all and this were not in her,Thought could not be nor life-delight's response:Only material forms could then be her guestsDriven by an inanimate world-force.Earth by this golden superfluityBore thinking man and more than man shall bear;This higher scheme of being is our causeAnd holds the key to our ascending fate;It calls out of our dense mortalityThe conscious spirit nursed in Matter's house.The living symbol of these conscious planes,Its influences and godheads of the unseen,Its unthought logic of Reality's actsArisen from the unspoken truth in things,Have fixed our inner life's slow-scaled degrees.Its steps are paces of the soul's returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity.Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall.Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state;Accepting sorrow and unconsciousnessDivinity's lapse from its own splendours woveThe many-patterned ground of all we are.An idol of self is our mortality.Our earth is a fragment and a residue;Her power is packed with the stuff of greater worldsAnd steeped in their colour-lustres dimmed by her drowse;An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell.Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality;They consent to share her doom of birth and death;They kindle partial gleams of the All and driveHer blind laborious spirit to composeA meagre image of the mighty Whole.The calm and luminous Intimacy within ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
15: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 ,
16:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,
17:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
,

*** NEWFULLDB 2.4M ***

1:Above my pay grade! ~ Dennis E Taylor,
2:It’s an upgrade arms race. ~ Kevin Kelly,
3:Empty words degrade language. ~ Toba Beta,
4:I did plays in grade school. ~ Colin Hanks,
5:Art degraded, Imagination denied. ~ William Blake,
6:Don't buy upgrades, ride up grades. ~ Eddy Merckx,
7:Hal remained a low-grade moron. ~ Arthur C Clarke,
8:Degrade and ultimately destroy ISIL ~ Barack Obama,
9:Se i mig en 96 graders venn. ~ Peter Wessel Zapffe,
10:Whoever degrades another degrades me. ~ Walt Whitman,
11:I'm an actor, so I love to be degraded! ~ Emmy Rossum,
12:All paid jobs absorb and degrade the mind. ~ Aristotle,
13:I never cared what kind of grade I got. ~ Shelby Foote,
14:prison cell upgrade: $82 per night. ~ Michael J Sandel,
15:The ninth grade. I went from 5'9 to 6'8. ~ Bubba Smith,
16:Man is not made better by being degraded. ~ Dorothea Dix,
17:Fail Grades POOR (P) DREADFUL (D) TROLL (T) ~ J K Rowling,
18:My first dunk was actually in sixth grade. ~ Vince Carter,
19:Humanity cannot be degraded by humiliation. ~ Edmund Burke,
20:My soul rots and degrades more each passing day. ~ K Larsen,
21:Far in foreign fields from Dunkirk to Belgrade ~ Thomas Davis,
22:I knew school was stupid since the fifth grade. ~ Schoolboy Q,
23:No one can degrade us except ourselves. ~ Booker T Washington,
24:The Great Ass Hunt of Sixth Grade. Good times. ~ Adam Silvera,
25:Cities degrade us by magnifying trifles. ~ Ralph Waldo Emerson,
26:I was home schooled starting in seventh grade. ~ Austin Butler,
27:I was slicking my hair back when I was in sixth grade. ~ G Eazy,
28:Existential angst was far, far above her pay grade. ~ Emily Gould,
29:The Sixth Grade Nickname Game, by Gordon Korman, ~ Donalyn Miller,
30:ser agradecido conduce directamente a la felicidad. ~ Kristin Neff,
31:Teško onima koji kao cijenu za džennetske nagrade nude lijenost! ~,
32:There should be a course in the first grade on love. ~ Andy Warhol,
33:The soul that is within me no man can degrade. ~ Frederick Douglass,
34:To downgrade the human mind is bad theology. ~ Gilbert K Chesterton,
35:a genius who constantly wants to upgrade his genius. ~ Carol S Dweck,
36:Belgrade has kind of a Dublinesque, dear-dirty charm. ~ Rian Johnson,
37:I don't like to degrade women, but I like pornography. ~ Lupe Fiasco,
38:I'm stuck in 7th grade & I just keep getting let back ~ Mariah Carey,
39:(Jessi is the only black student in the sixth grade), ~ Ann M Martin,
40:of grades concerned (by type of use and for ISCED levels ~ Anonymous,
41:...está muy cansada de sentirse agradecida con la gente. ~ Kelly Link,
42:Most of us are degraded in one way or another. ~ Ethel Lilian Voynich,
43:such as first-grader Vladimir’s sporting a wristwatch, ~ Masha Gessen,
44:arsenals or downgrade the role of nuclear weapons in ~ Henry Kissinger,
45:Civilization degrades the many to exalt the few. ~ Amos Bronson Alcott,
46:Lo último que puede ser un hombre es malagradecido, ¿sabe? ~ Anonymous,
47:true in eighth grade, when Gracie was in first grade. ~ Danielle Steel,
48:You might think you see a lucky man who made the grade. ~ Billy Squier,
49:Eighth grade is like Lord Of The Flies but with eyeliner. ~ Holly Brown,
50:In fourth grade, I missed 82 days of school. Out of 160. ~ LeBron James,
51:Nobody cared if you plagiarized in the third grade. All ~ Jonathan Janz,
52:The more humanity advances, the more it is degraded. ~ Gustave Flaubert,
53:I was obsessed with Agatha Christie in sixth grade. ~ Christopher Bollen,
54:Todo lo que pensemos y agradezcamos es lo que atraeremos. ~ Rhonda Byrne,
55:All that is human must retrograde if it does not advance. ~ Edward Gibbon,
56:I started getting letters from college in the tenth grade. ~ James Worthy,
57:I wrote my first piano piece when I was in 4th grade. ~ Abel Korzeniowski,
58:Oh, it’s over my pay grade, is it?” Adam asked, storming over. ~ J D Horn,
59:When I was in sixth grade, I wanted to become a priest. ~ Mike Krzyzewski,
60:En amour il n'est pas de grade, comme dit la chanson. ~ Mario Vargas Llosa,
61:É sempre tarde demais para pedir desculpas, mas eu agradeço. ~ Neil Gaiman,
62:I enjoy writing for third and fourth graders most of all. ~ Beverly Cleary,
63:the gap steadily grows over the second and third grades. ~ Steven D Levitt,
64:I'm sure kids had masturbated by sixth grade. I had for sure. ~ Jen Kirkman,
65:It is not true that sex degrades women... if it is any good. ~ Steve Coogan,
66:The camera may do justice to laughter, but must degrade sorrow. ~ W H Auden,
67:UPGRADE YOUR THINKING. THINK LIKE IMPORTANT PEOPLE THINK ~ David J Schwartz,
68:One degrades oneself sometimes in the effort not to be lonely. ~ John Fowles,
69:Problems never stop; they merely get exchanged and/or upgraded ~ Mark Manson,
70:si eres agradecido, se te dará más, ¡y tendrás en abundancia! ~ Rhonda Byrne,
71:Armata Romana a întors armele la 360 grade împotriva fascismului. ~ Anonymous,
72:I applied for the University of Life. Didn't get the grades. ~ David Nicholls,
73:I’m not a baby, Aunt Rose. I’m gonna be a first grader. ~ Denise Grover Swank,
74:I’ve been in love with Nate Riley since the seventh grade. ~ Samantha Christy,
75:Music is part of us, and either ennobles or degrades our behavior. ~ Boethius,
76:Only those who progress, persist; those who retrograde, die. ~ John A Widtsoe,
77:Problems never stop; they merely get exchanged and/or upgraded. ~ Mark Manson,
78:Congress is like first grade, only not as well behaved. ~ Sean Patrick Maloney,
79:exam had absolutely no effect on the distribution of letter grades. ~ Anonymous,
80:In seventh grade, false feelings and false faces are the rule. ~ Samantha Abeel,
81:I ran for ninth grade class president. Came in a close second. ~ Kristin Lehman,
82:it smells like grade school—boredom, paste, Lysoled vomit. I ~ Kathryn Stockett,
83:You’ve got pharmaceutical-grade beauty, the cocaine of good looks. ~ Ted Chiang,
84:Does a PB&J count as dinner?” “If you’re in the third grade. ~ Tamra Baumann,
85:I played tournament chess from fifth grade up into high school. ~ Chris Hardwick,
86:I started trying to write when I was in second or third grade. ~ Margaret Haddix,
87:Whatever debases the intelligence degrades the entire human being. ~ Simone Weil,
88:My name is George Smoot III, and I AM smarter than a fifth-grader. ~ George Smoot,
89:My nickname in grade school was salamander because I have a lazy eye ~ Thom Yorke,
90:Ophelia was bonkers, right? And Juliet was what, a sixth-grader? ~ Rainbow Rowell,
91:Pass Grades OUTSTANDING (O) EXCEEDS EXPECTATIONS (E) ACCEPTABLE (A) ~ J K Rowling,
92:Why do they wait until sixth grade when you already know everything? ~ Judy Blume,
93:You wouldn’t know it by looking, but I had no teeth in first grade. ~ Kevin Jonas,
94:I married way out of my pay grade. I have no idea how that happened. ~ Chris Pratt,
95:I was obsessed. I wouldn't quit. My grades suffered. I didn't care. ~ Ernest Cline,
96:Just like you can buy grades of silk, you can buy grades of justice. ~ Ray Charles,
97:Money degrades all the gods of man and converts them into commodities. ~ Karl Marx,
98:No woman can become or remain degraded without all women suffering. ~ Emily Murphy,
99:Your love is weapons grade This isn’t resistance It’s a suicide attack ~ Anonymous,
100:I don't like heights. This is why I stopped growing at fifth grade. ~ Billy Crystal,
101:no man can expect his children to respect what he degrades.' 'Ha, ~ Charles Dickens,
102:This is not a war, this is a test of how far man can be degraded ~ Sebastian Faulks,
103:We upgrade URZ to a Buy; we see an entry opportunity with investors. ~ David Talbot,
104:All the math you need in the stock market you get in the fourth grade. ~ Peter Lynch,
105:Franklin was prone to overheating on steep grades. Joe was glad ~ Daniel James Brown,
106:Grades are a subjective rating masquerading as an objective evaluation. ~ Alfie Kohn,
107:I have been playing since the third grade. It just makes me happy. ~ David Wilkerson,
108:Me diste un para siempre dentro de los días numerados y estoy agradecida ~ Anonymous,
109:My dad has had a rare form of leukemia since I was in about 7th grade. ~ Tom DeLonge,
110:porque cuando te sientes agradecido, todos sabemos que no hay ira. ~ Timothy Ferriss,
111:Armed groups first degrade a political order, and then transform it. ~ Timothy Snyder,
112:Cruelty hardens and degrades, kindness reforms and ennobles. ~ Robert Green Ingersoll,
113:I just look at it as ‘What grades do I need to get where I want to go? ~ Ashlee Vance,
114:I started out as a Cold Warrior, even my last years in grade school. ~ Alexander Haig,
115:Language instruction should start in the first grade. Writing, also. ~ Nikki Giovanni,
116:Ninth graders with machine guns: its hard to make that a happy story. ~ Michael Grant,
117:There's no such thing as a good idea when you're in seventh grade. ~ Becky Albertalli,
118:Charity degrades those who receive it and hardens those who dispense it. ~ George Sand,
119:I condemn no one. Judging the hearts of others is way above my pay grade. ~ Tim LaHaye,
120:I will permit no man to narrow and degrade my soul by making me hate him. ~ Zig Ziglar,
121:Servitude degrades people to such a point that they come to like it. ~ Luc de Clapiers,
122:You didn't happen to install Windows when you upgraded me, did you? ~ Kelly McCullough,
123:Enjoying life is far superior to being graded on your performance in life. ~ Wayne Dyer,
124:If you would rise, shun luxury, for luxury lowers and degrades. ~ Saint John Chrysostom,
125:I swear, Tiff, if my ass made good grades, you'd want to date my ass. ~ Jennifer Echols,
126:Ivy saw a sixth-grader wearing a baby tee that said, I WANNA GOTH TWIN. ~ Sienna Mercer,
127:Las semillas de desánimo no pueden echar raíces en un corazón agradecido. ~ Joel Osteen,
128:La vita è molto più gradevole se non si passa tutto il tempo a pensare. ~ David Eddings,
129:Problems never stop; they merely get exchanged and/or upgraded. Happiness ~ Mark Manson,
130:He worked in Interim Reports, before being upgraded to Annual Reports. ~ Shirley Hazzard,
131:I doubt trees are ever told to 'be the screwed-up ninth-grader.' ~ Laurie Halse Anderson,
132:Leadership is like third grade: it means repeating the significant things. ~ Max De Pree,
133:You see, I went to the sixth grade and that was the highest I ever went. ~ Gregory Corso,
134:Enjoying life is far superior to being graded on your performance in life. ~ Wayne W Dyer,
135:People who say no to upgrades will end up in caravan parks and wild places. ~ J M Ledgard,
136:Perv—I’ve gotten upgraded from stalker.' Wasn’t he the eternal optimist? ~ Laura Thalassa,
137:The honours system gets to grade people. Graded grains make finer rice. ~ Richard Mottram,
138:The man was an alien, but he was also in control of my bio grade. ~ Jennifer L Armentrout,
139:How much sinning could you actually have done at a second-grade level? ~ Bruce Springsteen,
140:I was at a public school until I was in sixth grade when I moved to New York. ~ Sami Gayle,
141:The working classes may be injuriously degraded and oppressed in three ways: ~ Robert Owen,
142:when did Anakin's Jedi teachers know he was going bad? In the Sith grade. ~ Mariana Zapata,
143:When red-headed people are above a certain social grade their hair is auburn. ~ Mark Twain,
144:And I thought to myself, 'I haven't had a Schlitz since the third grade! ~ Robert Earl Keen,
145:Education is a method whereby one acquires a higher grade of prejudices. ~ Laurence J Peter,
146:I grew up taking piano lessons and liking Wagner when I was in second grade. ~ Tom Verlaine,
147:I wrote my first story in second grade, and was trying novel-length by sixth. ~ Brian Hodge,
148:People degrade themselves in order to make machines seem smart all the time. ~ Jaron Lanier,
149:The low-grade plagiarism of popularity will never lead you to true contentment. ~ T D Jakes,
150:A religion can no more afford to degrade its Devil than to degrade its God. ~ Havelock Ellis,
151:I abhor grades - if a child does his best, that's all that should be asked. ~ Richard Dawson,
152:I kicked a boy in the shins in second grade for making fun of my father. ~ Stephanie McMahon,
153:ninth graders with machine guns’ isn’t exactly followed by ‘have a nice day. ~ Michael Grant,
154:Percy can pass seventh grade. Waffles can be blue. Little miracles like that. ~ Rick Riordan,
155:You may have a silver medal, but I was the top scorer on my second grade team. ~ Leslea Wahl,
156:Before the eighth grade, I probably went to seven or eight different schools. ~ Jeremy London,
157:Fear unmans us. Fear degrades us. Fostering less fear—that’s your job and mine. ~ Philip Roth,
158:I failed public speaking in grade school, 'cause I was so nervous and scared. ~ Gary Clark Jr,
159:Make good grades the by-product of success in your class, not the central goal. ~ Eric Jensen,
160:Stop worrying about someone else's feelings for once and worry about your grade. ~ Kasie West,
161:The civility of no race can be perfect whilst another race is degraded. ~ Ralph Waldo Emerson,
162:A eso me refería cuando le quería agradecer lo que ha hecho por mí en estos años.» ~ Anonymous,
163:Do you ever tell the truth?"

"Once. In fourth grade. It was overrated. ~ Gemma Halliday,
164:meditation was now increasingly being viewed as a software upgrade for the brain. ~ Dan Harris,
165:There are no grades of vanity; there are only grades of ability in concealing it. ~ Mark Twain,
166:Those who don't remember the past are condemned to repeat the eleventh grade. ~ James W Loewen,
167:When art becomes merely shock value, our sense of humanity is slowly degraded. ~ Roger Scruton,
168:When the will loves anything that is below it in dignity, it degrades itself. ~ Fulton J Sheen,
169:If you thought eighth grade was tough, try it with fangs and a fear of garlic. ~ Heather Brewer,
170:No creature can attain a higher grade of nature without ceasing to exist. ~ Ananda Coomaraswamy,
171:The 9th grade was the best three years of my life. I was benching 85 lbs, drug free! ~ Dan John,
172:All of us learn to write in the second grade. Most of us go on to greater things. ~ Bobby Knight,
173:Hunter Dawson - annoyingly attractive. Downgraded for having an awful personality. ~ Audrey Bell,
174:I went to a public school through sixth grade, and being good at tests wasn't cool. ~ Bill Gates,
175:Man need not be degraded to a machine by being denied to be a ghost in a machine. ~ Gilbert Ryle,
176:Of the two, I prefer those who render vice lovable to those who degrade virtue. ~ Joseph Joubert,
177:She wore a pendent - a glittering D - possibly her initial, or her grade average. ~ Rick Riordan,
178:When I was in fourth grade I was drawing Jordans when my mama couldn't afford them. ~ Kanye West,
179:I've known Woody Weatherman since fifth grade and I'm 46 so that's a long time man. ~ Reed Mullin,
180:My meaning is, that no man can expect his children to respect what he degrades. ~ Charles Dickens,
181:over protective? a butler in a grade- B movie? someones jewish mother? you got it ~ Margaret Weis,
182:Sir, I didn't deserve the grade you gave me on this test. Do you know a lower one? ~ Milton Berle,
183:The world is weary of statesmen whom democracy has degraded into politicians. ~ Benjamin Disraeli,
184:They say be a good girl, get good grades, be popular. They know nothing about me. ~ Katie McGarry,
185:Belgrade is the ugliest city in the world in the most beautiful place in the world. ~ Le Corbusier,
186:Grades don't measure anything other than your relevant obedience to a manager. ~ John Taylor Gatto,
187:If we have power to degrade an entire society, then we also have the power to uplift it. ~ KRS One,
188:If you think I'm annoying and preachy now, you should have known me in grade school. ~ Dave Eggers,
189:In real life, women dont enjoy being degraded and treated like objects/receptacles. ~ Jackson Katz,
190:It is not suffering as such that is most deeply feared but suffering that degrades. ~ Susan Sontag,
191:O mais belo altar – dizia – é a alma de um infeliz que agradece a Deus um benefício. ~ Victor Hugo,
192:The soothsayer shrugged, flustering her bat. “Some details are above your feygrade. ~ Kresley Cole,
193:Advertising degrades the people it appeals to; it deprives them of their will to choose. ~ C P Snow,
194:By the time I was in the fourth grade, I sounded exactly like my father on the phone. ~ Dick Cavett,
195:Every child has a right to go to high school and end up with a third grade education. ~ Pat Paulsen,
196:Ignore those that make you fearful and sad, that degrade you back towards disease and death. ~ Rumi,
197:In death, you get upgraded into a saint no matter how much people hated you in life. ~ Sarah Vowell,
198:I wasn't a great student. Just give me a school with no grades, and I'll be happy. ~ Alison Elliott,
199:Now she felt as if she were dully humming with an unpleasant, low-grade drunkenness. ~ Meg Wolitzer,
200:Students work to get good grades even when they have no interest in their studies. ~ Barry Schwartz,
201:The last generation's worst fears became the next one's B-grade entertainment. ~ Barbara Kingsolver,
202:To get rid of predestination we have been willing to degrade our God into a godling. ~ B B Warfield,
203:We're going to achieve our goal. We are going to degrade and ultimately defeat ISIL. ~ Barack Obama,
204:What a degraded cosmos. What a case of something starting out nice and going bad. ~ George Saunders,
205:a guy I was friends with in grade school, back before I had good taste in people. ~ Karen McQuestion,
206:I quit high school the first day of 10th grade because I felt like I was wasting time. ~ Bam Margera,
207:I think generally I'm a pretty good person if I had to grade myself. Or toot my own horn. ~ Kid Rock,
208:I was a paper boy, beginning the summer between my fourth-grade and fifth-grade years. ~ David Boies,
209:Lo peor de todo era que Karris realmente se sentía agradecida. Un poco. Hijo de perra. ~ Brent Weeks,
210:And the Austrian army, awfully arrayed, boldly, by battery, besieged Belgrade. ~ Patrick Leigh Fermor,
211:... generally speaking there can be no high-grade obligations of a weak enterprise. ~ Benjamin Graham,
212:Grades dilute the pleasure that a student experiences on successfully completing a task. ~ Alfie Kohn,
213:I did one pageant in sixth grade, and I loved it! I loved the dresses and the big hair. ~ Molly Quinn,
214:In September of 2014, Mokhtar became the world’s first Arab Q grader of arabica coffee, ~ Dave Eggers,
215:My mother had been a grade-school teacher, and my father had an eighth-grade education. ~ Gordon Bell,
216:There is only one way to degrade mankind permanently and that is to destroy language. ~ Northrop Frye,
217:There's a number of hip-hop artists who are highly talented but politically retrograde. ~ Cornel West,
218:You might be a redneck if you missed 5th grade graduation because you had jury duty. ~ Jeff Foxworthy,
219:A mother's yearning feels the presence of the cherished child even in the degraded man. ~ George Eliot,
220:I changed my name from Gail to Gayle in seventh grade because I liked to make a loopy 'y. ~ Gayle King,
221:If life were one long grade school, women would be the undisputed rulers of the world. ~ Carol S Dweck,
222:I kind of fell into acting, but I have sung and trained since I was in the eighth grade. ~ Tia Carrere,
223:Mercury in retrograde? More like I’m permanently insane no matter what the fuck Mercury does ~ Tao Lin,
224:only 28% of 12th graders in 2015 attended services once a week, down from 40% in 1976. ~ Jean M Twenge,
225:Schooling after the second grade plays only a minor role in creating or reducing gaps. ~ James Heckman,
226:Yo, I failed ninth grade three times, but I don't think it was necessarily 'cause I'm stupid. ~ Eminem,
227:Corollary to Moore’s Law: every ten years, collective wisdom degrades by half.* ~ Nassim Nicholas Taleb,
228:Her goal is always deep understanding of a given topic, not merely getting a good grade. ~ Maria Semple,
229:I had a very wise mother. She always kept books that were my grade level in our house. ~ Beverly Cleary,
230:It was always cheaper to build a new 33-MegaLith circle than upgrade an old slow one. ~ Terry Pratchett,
231:I was born in Everett; I went through grade school in Everett, high school in Seattle. ~ Dorothy Malone,
232:I was too worried about the grades and I should have been more worried about learning. ~ Michelle Obama,
233:Nothing degrades a man do more than the allowed stoop so low as to hate someone ~ Martin Luther King Jr,
234:Seventh graders jumped onto the backs of FBI agents. Seniors squared off against the CIA. ~ Ally Carter,
235:Guilt once harbored in the conscious breast, intimidates the brave, degrades the great. ~ Samuel Johnson,
236:I'm a huge fan of Billy Idol. I spiked my hair every day like him in 7th and 8th grade. ~ Dierks Bentley,
237:I remember in the fifth grade my dad would take me to Manhattan to shop for clothes. ~ Theophilus London,
238:Love to every human being however degraded who bears the impress of the Divine image. ~ Michelle DeRusha,
239:Pero, Gus, amor mío, no pueddo expresar lo mucho que te agradezco nuestro pequeño infinito. ~ John Green,
240:Seventh grade had a full complement of creeps, weirdos, future criminals, and nerds. ~ Caroline B Cooney,
241:Think of writing on a consistent basis as something that you get a pass/fail grade on. ~ Monica Leonelle,
242:Whoever degrades another degrades me, And whatever is done or said returns at last to me. ~ Walt Whitman,
243:Anger is like an intoxicant; it reduces man and degrades him to the level of an animal. ~ Sathya Sai Baba,
244:Experience, they say, is the best teacher, but we get the grade first and the lesson later. ~ Ann Landers,
245:He felt useless and degraded, as if he no longer lived for others but for himself alone. ~ Bernard Werber,
246:In the big picture, life is not about grades. Life is about what you choose to study. ~ Robert T Kiyosaki,
247:I was in like nine schools by ninth grade, so I moved a ton of times when I was younger. ~ Jessica Stroup,
248:the first signs of emerging problems are at around the seventh grade, when they are almost 13 ~ Anonymous,
249:When somebody turned me on to a Coltrane record around seventh grade, I took up saxophone. ~ Tom Verlaine,
250:You have degraded what should have been a course of lectures into a series of tales. ~ Arthur Conan Doyle,
251:A Gallagher Girl's real grades don’t come in pass or fail—they're measured in life or death. ~ Ally Carter,
252:As a Christian, my main concern is not to downgrade others’ beliefs but to examine my own. ~ Philip Yancey,
253:Basketball was not my main sport in grade school, or even the first year of high school. ~ Mike Krzyzewski,
254:I have never been jealous. Not even when my dad finished fifth grade a year before I did. ~ Jeff Foxworthy,
255:Military-grade laser,” Conti said. “Very powerful, yet more precise than a jeweler’s file. ~ Lincoln Child,
256:The trade of critic, in literature, music, and the drama, is the most degraded of all trades. ~ Mark Twain,
257:We never graduate from first grade. Over and over, we have to go back to the beginning. ~ Natalie Goldberg,
258:You don't have to be smart to get good grades, you just have to do what they tell you ~ Richard Paul Evans,
259:I have a lot of memories of Falls Church. I went to grade school in Madison Elementary School. ~ Jim Fowler,
260:I moved in fourth grade in the middle of the school year, and I was the new kid in school. ~ Michael Steger,
261:In what grade do we stop believing in ourselves? In what grade do we stop believing, period? ~ Chris Colfer,
262:I was involved with drama departments since the 5th grade. I played at it. It was an escape. ~ Adam Baldwin,
263:I wish I was back in the sixth grade. I was important there. I’m nothing here. I’m a turd. ~ Jerry Spinelli,
264:Nothing diminishes and degrades a human being more than the knowledge of being unloved. ~ Hjalmar S derberg,
265:And It's not entirely true that I've never been in love. I had a pet gerbil in first grade.... ~ Rachel Cohn,
266:Don't downgrade your dream to match your reality. Upgrade your faith to match your destiny. ~ DeVon Franklin,
267:I cannot say that I was a particularly diligent student, especially during the lower grades. ~ Koichi Tanaka,
268:I've been recording myself since grade 10. Back then, it was just really crappy rock stuff. ~ Ryan Hemsworth,
269:I've only been in one fight in my whole life... in 7th grade, yet everyone thinks I'm a maniac. ~ Ray Liotta,
270:Second-grader brings gun to school. Jesus, what ever happened to just sticking out your tongue? ~ Tim Dorsey,
271:There are three classes of men; the retrograde, the stationary and the progressive. ~ Johann Kaspar Lavater,
272:To be calm becomes a kind of revolutionary act. To be happy with your own nonupgraded existence. ~ Matt Haig,
273:We class schools into four grades: leading school, first-rate school, good school and school. ~ Evelyn Waugh,
274:You know he's full of crap, right?" Chas spoke up.
"Grade A, gourmet crap," Coalhouse agreed. ~ Lia Habel,
275:A school without grades must have been concocted by someone who was drunk on non-alcoholic wine. ~ Karl Kraus,
276:I was in high school, trying to get out of high school. The only thing slowing me up was grades. ~ Levon Helm,
277:My big break was back in the third grade playing the third monkey in 'Horton Hears a Who. ~ Sebastian Arcelus,
278:There are two ways to become famous. Degrade yourself or have talent. The first way is easier. ~ Gary Janetti,
279:In the best classrooms, grades are only one of many types of feedback provided to students. ~ Douglas B Reeves,
280:The living world is not a single array... connected by unbroken series of intergrades. ~ Theodosius Dobzhansky,
281:If your mom was here, she would flip her top over your grades."
"Flip her lid," I muttered. ~ Gena Showalter,
282:It gets easier once you’re no longer graded, once you have to assess your actions for yourself. ~ Joanna Rakoff,
283:I think it would be frankly a retrograde thing for Pauline Hanson to be elected to the Senate. ~ George Brandis,
284:It’s not even 8:00 a.m., and I’ve already had my trombone stolen. I fucking hate seventh grade. ~ Kenny Porpora,
285:It's unfortunate that sometimes in schools, there's this need to have things quantified and graded. ~ Rita Dove,
286:Let me give you some advice: make friends with a millionaire when he's a friendless sixth-grader. ~ Robin Sloan,
287:Life is like a school; one can learn, one can graduate, one can skip a grade or stay behind. ~ Elizabeth Lesser,
288:Lila appeared in my life in first grade and immediately impressed me because she was very bad. ~ Elena Ferrante,
289:Be critical. Women have the right to say: This is surface, this falsifies reality, this degrades. ~ Tillie Olsen,
290:Forces of Destruction: grades in school, merit system, incentive pay, business plans, quotas. ~ W Edwards Deming,
291:I’d upgraded my memory’s software, but my hardware seemed to have remained fundamentally unchanged ~ Joshua Foer,
292:In first grade, I told my friends I had a third story in my house filled with jewels and lions. ~ Kendall Jenner,
293:One good thing about New York is that most people function daily while in a low-grade depression. ~ Mindy Kaling,
294:As soon as beauty is sought not from religion and love, but for pleasure, it degrades the seeker. ~ Annie Dillard,
295:It is in vain to look for the elevation of woman so long as she is degraded in marriage. ~ Elizabeth Cady Stanton,
296:All I know is, as long as I led the Southeastern Conference in scoring, my grades would be fine. ~ Charles Barkley,
297:It proclaimed that ahead of Vimes was a ding-a-ling so big he’d been upgraded to a clang-a-lang. ~ Terry Pratchett,
298:My first Macintosh was a 128k machine which I upgraded to 512k the minute it became possible. ~ Buffy Sainte Marie,
299:The second I learned to read in first grade, when I was 5, I preferred it to life. And I still do. ~ Fran Lebowitz,
300:We believe Slobodan Milosevic must be buried in his country, in Belgrade, at the Alley of Great Men. ~ Ivica Dacic,
301:As the rich consume more and more, they are clearly not going to want to downgrade their own status. ~ Susan George,
302:I was in seventh grade, and getting a part in Full House was huge. It opened so many doors for me. ~ Marla Sokoloff,
303:Many organizations have put off critical upgrades or new projects to make sure ICD-10 was survivable. ~ Dick Taylor,
304:Mrs. Hayes looked decades behind her God-given years, too. The whole family was investment-grade. ~ Gary Shteyngart,
305:Pam described herself as the person in fifth grade who got left behind when her friends got popular. ~ Brad Meltzer,
306:Si alguien hiere nuestros sentimientos, deberíamos devolverles una sonrisa de agradecimiento. ~ Swami Satchidananda,
307:The aim of a joke is not to degrade the human being, but to remind him that he is already degraded. ~ George Orwell,
308:The clearest version of vision, backed by the purest grade of greed is a ripen file of failure. ~ Israelmore Ayivor,
309:U suštini, odmaranje na ovom svijetu nije ništa drugo do nemar u utrci za postizanje što veće nagrade na ahiretu. ~,
310:At thirteen I began modeling, doing my first television commercial in ninth grade for Pizza Hut. ~ Donna Rice Hughes,
311:I only went to the third grade because my father only went to the fourth and I didn't want to pass him. ~ Dizzy Dean,
312:I started to explore computers on my own and first used one at the age of 6, when I was in first grade. ~ Arfa Karim,
313:Per això m'agrades. […] Estàs tan ocupada sent tu que no tens ni idea de com ets de totalment insòlita. ~ John Green,
314:I dress and eat like a fifth-grader, basically. I like sandwiches and cereal and hooded sweatshirts. ~ Peter Dinklage,
315:I had no idea that people thought Jews had horns. Where I came from, Jews had good grades and BMWs". ~ Sloane Crosley,
316:Maybe life is just a straight shot from the horrors of grade school to the horrors of the nursing home. ~ Sue Grafton,
317:Sixth grade was a big time, in my childhood, of hoops and friendship, and coming up with funny things. ~ Adam Sandler,
318:Sometimes dinner with these two was no better than eating with the second graders in the cafeteria. ~ Nicholas Sparks,
319:the way you speak of yourself
the way you degrade yourself
into smallness
is abuse
-self-harm ~ Rupi Kaur,
320:I have a daughter who is a sophomore in college and another who is in the 11th grade of high school. ~ Thomas Friedman,
321:I only got a seventh-grade education, but I have a doctorate in funk, and I like to put that to good use ~ James Brown,
322:The gut was not a long-range organ. Its grasp of culpability degraded exponentially with distance; there ~ Peter Watts,
323:There are many joys of parenting, but ultimately we are robots training our own upgrades to replace us. ~ John Hodgman,
324:Geography! That’s something they teach in the third grade! I never heard of a grownup studying geography. ~ John Updike,
325:If you want to know how many prison cells to build, look at the number of third graders who can't read. ~ Mary Landrieu,
326:I guess I need a fresh start,” she informed him. “I’d like to go back to eighth grade and redo everything. ~ Robyn Carr,
327:I really haven't paid attention to Madonna since about like 7th or 8th grade when she used to be popular ~ Mariah Carey,
328:I taught the older grades—five through eight. They required my full attention and kept my mind busy. ~ Vannetta Chapman,
329:See, bad things happen to me on field trips. Like at my fifth-grade school, when we went to the Saratoga ~ Rick Riordan,
330:There you go. Perfect. And can you still throw up at will like you could in sixth grade? That would be good. ~ Adam Rex,
331:To do harm is to do yourself harm. To do an injustice is to do yourself an injustice—it degrades you. ~ Marcus Aurelius,
332:Trump has spent his life defining his manliness in opposition to the women he dominates and degrades. ~ Jaclyn Friedman,
333:Any time you can degrade or take away the top leadership of an organization, it's a positive step forward. ~ Marco Rubio,
334:He was an abomination precisely because they saw his humanity, but degraded it and would not recognize it. ~ Jean M Auel,
335:I come from a place where people get high, the grades get low, and if someone has a secret EVERYONE KNOWS. ~ Wiz Khalifa,
336:Replace your judgments with empathy, upgrade your complaining to gratitude, and trade in your fear for love. ~ Hal Elrod,
337:Reshape yourself through the power of your will; never let yourself be degraded by self-will. ~ Krishna Dwaipayana Vyasa,
338:The big scandal was when I was in seventh grade and I modeled a bathing suit. Everybody freaked out! ~ Jennifer Morrison,
339:We degrade God too much, ascribing to him our ideas, in vexation at being unable to understand Him. ~ Fyodor Dostoyevsky,
340:All men die in solitude; all values are degraded in a state of misery: that is what Shakespeare tells me ~ Eug ne Ionesco,
341:If we learned all we needed to know in kindergarten, it was promptly drummed out of us in first grade. ~ Peter McWilliams,
342:I knew a real archangel on the downgrade, though still rather frisky, even resplendent in a way. ~ Louis Ferdinand C line,
343:In 2nd grade, a girl who was a friend of mine gave me a homemade valentine. Like, a real, handwritten one! ~ Luke Benward,
344:I want him degraded to the point he has nothing but indignation and humiliation left. Then I want his screams. ~ S T Abby,
345:I was told that I had to give grades to the students, which I wasn't particularly interested in doing. ~ Merce Cunningham,
346:MarkBaynard: I figured out in the first grade that it was better to crack a joke than somebody's skull. ~ Teresa Medeiros,
347:Since 1998, the Administration has begun to upgrade counterintelligence and security at U.S. weapons labs. ~ Charles Bass,
348:the way you speak of yourself
the way you degrade yourself
into smallness
is abuse

-self-harm ~ Rupi Kaur,
349:Where would you intellectuals be without us lower grade morons to lead you around? Totally lost, that’s where! ~ Jean Ure,
350:Discovered W. Somerset Maugham in about 5th grade. Didn't understand the plots, but loved the descriptions. ~ W P Kinsella,
351:In the spring of fifth grade, the boob fairy arrived with her wand and smacked Cassie wicked hard. ~ Laurie Halse Anderson,
352:It's healthier for your soul to live outside and above a degraded moral code than within and beneath one. ~ Kate Bornstein,
353:I was barely in grade school when I helped my mother rearrange the living room furniture for the first time. ~ Nate Berkus,
354:The people who use the stage-specific leverage points to upgrade the tribal culture emerge as Tribal Leaders. ~ Dave Logan,
355:When I was in sixth grade, I wanted to be tough and untouchable, but really I was squishy and sensitive. ~ Emily P Freeman,
356:Without Purpose, LIVING is downgraded to Breathing a boring routine of inhaling oxygen - waiting to exhale ~ Fela Durotoye,
357:You’re going to graduate high school with A grades and go to a good college and become a doctor or a lawyer. ~ Imbolo Mbue,
358:Arthur Devlin, you and my husband may have been in the same grade, but you were never in the same class. ~ Clare Vanderpool,
359:A stunning 31% more 8th and 10th graders felt lonely in 2015 than in 2011, along with 22% more 12th graders ~ Jean M Twenge,
360:Does virtual intimacy degrade our experience of the other kind and, indeed, of all encounters, of any kind? ~ Sherry Turkle,
361:I forgive nothing. If you stole my orange crayon in the fifth grade, you're still on my hit list, buddy. ~ Jonathan Carroll,
362:If stakes and garlic were the top two things that could kill a vampire, ninth grade gym was a close third. ~ Heather Brewer,
363:It is not possible for minds degraded by a host of trivial concerns to ever rise to anything great. ~ Jean Jacques Rousseau,
364:I was eleventh-grade class president. That was the first elective office I held until I came into Congress. ~ Donna Edwards,
365:Of course you don't want your kids swearing. But remember how fun it was to cuss when you were in the first grade? ~ Eminem,
366:Pero era de agradecer que no me hicieran caso. Solo, tenía un montón de cosas que hacer. En las horas libres me ~ Anonymous,
367:The Method of Bisection is a sophisticated version of a tool used in fifth grade called "Guess and Check". ~ Richard A Falk,
368:wealth means power: the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. ~ Emma Goldman,
369:Extreme corruption steals our dignity from us as human beings and degrades us to the level of animals, ~ Jeanne Marie Laskas,
370:I am especially indebted to a 10th grade English teacher who encouraged me to read great works of literature. ~ Samuel Alito,
371:I went through seventh grade in private school. I went to private school from kindergarten to seventh grade. ~ Stacie Orrico,
372:Life with most teenagers was like having a low-grade bladder infection. It hurts, but you had to tough it out. ~ Anne Lamott,
373:Ninth grade is a minor inconvenience to him. A zit-cream commercial before the Feature Film of Life. ~ Laurie Halse Anderson,
374:See yourself living in a new body. Hopeful = recovery. Happy = happier biochemistry. Stress degrades the bod. ~ Rhonda Byrne,
375:The earth is like a one-room schoolhouse in which students of different grade levels are assembled together: ~ Brian L Weiss,
376:Thinking in its lower grades, is comparable to paper money, and in its higher forms it is a kind of poetry. ~ Havelock Ellis,
377:Apple released the upgraded version of the iPhone 4, called the iPhone 4S. I think the S stands for suckers. ~ Craig Ferguson,
378:Everyone has the brainpower to follow the stock market. If you made it through fifth-grade math, you can do it. ~ Peter Lynch,
379:I had a ninth grade teacher who told me I was much smarter and much better than I was allowing myself to be. ~ Scott Hamilton,
380:robots are “only one software upgrade away” from full autonomy, as Scientific American has recently argued. ~ David A Mindell,
381:She smiled at us, like we were first graders and I wondered how such a small person could contain so much crazy. ~ Lisa Scott,
382:Sixth-grade sweethearts. Wow. New Yorkers only commit to that type of monogamy with the Yankees or Giants ~ Gwendolyn Heasley,
383:There would not be a perfect likeness of God in the universe if all things were of one grade of being. ~ Saint Thomas Aquinas,
384:You are not your grade; you are better than that. Grades are indicators of time management and a rate of success. ~ Anonymous,
385:An epithet or metaphor drawn from nature ennobles art; an epithet or metaphor drawn from art degrades nature. ~ Samuel Johnson,
386:Books have always been important to me - my mom was a first grade teacher, so I grew up reading all the time. ~ Kelly Clarkson,
387:Economics is half psychology and half Grade Three arithmetic, and the U.S. does not now have either half right. ~ Conrad Black,
388:In order to be Miss Anybody you had to have excellent grades, and I had terrible grades because of my dyslexia. ~ Fannie Flagg,
389:In the whole world no poor devil is lynched, no wretch is tortured, in whom I too am not degraded and murdered. ~ Aime Cesaire,
390:I quit school in the sixth grade because of pneumonia. Not because I had it, but because I couldn't spell it. ~ Rocky Graziano,
391:the Brat—Victoria to her second-grade teacher, Vicki to her mother, but the Brat to her father and in her heart—was ~ Joe Hill,
392:We don’t write in the first grade, we print. You won’t learn to write until you’re in the third grade.” Calpurnia ~ Harper Lee,
393:We send our kids off to school to major in labeling and think the ones who do it best deserve the highest grades. ~ Wayne Dyer,
394:And if you can’t shape your life the way you want, at least try as much as you can not to degrade it... ~ Constantinos P Cavafy,
395:I grew up in my mom's third grade classroom and always helping her, and I also got a passion for kids that way. ~ Allyson Felix,
396:I learned the word non-conformist in fourth grade and immediately announced that I would grow up to become one. ~ Nick Offerman,
397:I only went to school up until the beginning of tenth grade and I think that's when my style was developing. ~ Victoria Justice,
398:It’s so easy to load life onto your shoulders and be more motivated by low-grade anxiety than by divine awe. ~ Paul David Tripp,
399:She's in tenth grade,' he said. 'I hear she's been homeschooled till now.'
Maybe that explains it,' I said. ~ Jerry Spinelli,
400:First grade is very cheap. It's the later grades where you have to spend a lot of money if you don't do it right. ~ Ray Bradbury,
401:It seemed to proclaim itself a mystery, but one there was no point in solving - an ongoing low-grade mystery. ~ Donald Barthelme,
402:Niggas on the internet know everything. You could make a freestyle tape in the fourth grade and they'll know about it. ~ Cormega,
403:whether it is the innocent or the guilty you kill, the act of destruction degrades the soul. And buries all hope. ~ Kristen Wolf,
404:Done without love, any congress between man and woman degrades the creative intelligence that graces your humanity. ~ Janny Wurts,
405:Getting a lot of applause, announcing military reforms and upgrades. It's a really good speech [of Donald Trump]. ~ Rush Limbaugh,
406:I lived in Lancaster, Pennsylvania, until eighth grade, and then my high-school years were in Rochester, New York. ~ Kristen Wiig,
407:It’s completely safe to eat the stickers that are on fruit. Even the glue used to put them on is food grade. 228 ~ Keith Bradford,
408:All our inventions have endowed material forces with intellectual life, and degraded human life into a material force. ~ Karl Marx,
409:I hardly ever missed school, and I always got my work in on time. I was a good student and always got top grades. ~ Tamsin Egerton,
410:I just couldn't make the grade as a hack-that, like everything else, requires a certain practiced excellence. ~ F Scott Fitzgerald,
411:I think that sacrifices of animals in the name of religion are barbarous and they degrade the name of religion. ~ Jawaharlal Nehru,
412:Its surface sheened with saft that evaporated out from its crystal shielding in threads that degraded to nothing. ~ China Mi ville,
413:That cat was a traitor. And if by some miracle she lived through the night, he was getting downgraded to Tender Vitals. ~ J R Ward,
414:the weekly thirty minutes of sexual stress was a chronic but low-grade discomfort, like the humidity in Florida ~ Jonathan Franzen,
415:We're not locked in to these conditions that degrade the environment, and jeopardize the future of our children. ~ Dennis Kucinich,
416:When students cheat on exams it's because our school system values grades more than students value learning. ~ Neil deGrasse Tyson,
417:You can never be too old or too young to be attracted to someone. I still remember my first crush back in grade school. ~ Mike Lee,
418:Al hombre hecho nada hay que le satisfaga; aquel que está en camino de serlo, será siempre agradecido. ~ Johann Wolfgang von Goethe,
419:All authority is quite degrading. It degrades those who exercise it, and it degrades those over whom it is exercised. ~ Oscar Wilde,
420:All my friends went to the Madonna concert when I was in, maybe, the 9th grade, and my mother refused to let me go. ~ Sarah Paulson,
421:Always consider investing in a grade-A man with a grade-B idea. Never invest in a grade-B man with a grade-A idea. ~ Georges Doriot,
422:I quit school in ninth grade, even though I was good at the studies. I knew I didn't need school for what I wanted. ~ George Carlin,
423:I used to think that teachers who gave homework on weekends should be forced to grade papers for an eternity in hell. ~ Mike Mullin,
424:My entire high school career - my entire school career - I've been like three feet taller than everyone in my grade. ~ Karlie Kloss,
425:That cat was a traitor. And if by some miracle she lived through the night, he was getting downgraded to Tender Vittles. ~ J R Ward,
426:The decision to give an indicative date for a return is a mistake. It degrades the process. It degrades human life. ~ David Trimble,
427:The temperature inside the reactor rose to 4,650 degrees centigrade—not quite as hot as the surface of the sun. ~ Adam Higginbotham,
428:When students cheat on exams, it's because our school system values grades more than students value learning. ~ Neil deGrasse Tyson,
429:I played Winnie the Pooh in first grade. I was an early adopter of standing in front of people and looking like an idiot. ~ Jon Hamm,
430:No importa cuánto te agrade una teoría: si los resultados experimentales la refutan, habrá que arrojarla a la basura. ~ George Gamow,
431:The most unsuccessful three years in the education of cost estimators appears to be fifth-grade arithmetic. ~ Norman Ralph Augustine,
432:Whilst we want cities as the centres where the best things are found, cities degrade us by magnifying trifles. ~ Ralph Waldo Emerson,
433:But as the cerebellum degrades with age, so does the quality of memories. The memories are there, but they're not as good. ~ Bill Nye,
434:It will be your generation that will grow up in the glorious new era when people will be as easily graded as oranges. ~ Kurt Vonnegut,
435:I would permit no man, no matter what his colour might be, to narrow and degrade my soul by making me hate him. ~ Booker T Washington,
436:Resolve never to criticize or downgrade yourself, but instead rejoice that you are fearfully and wonderfully made. ~ Elizabeth George,
437:Schoolwork came kind of natural to me, but when I brought home a grade that wasn't up to par, my parents let me know it. ~ Chris Bosh,
438:We degrade Providence too much by attributing our ideas to it out of annoyance at being unable to understand it. ~ Fyodor Dostoyevsky,
439:allowing him to conduct clinical research on LSD in the United States—this even though he had a third-grade education ~ Michael Pollan,
440:By 12th grade, the average black or Hispanic is reading and doing math at the level of the average white 8th-grader. 38 ~ Jared Taylor,
441:deal for us as it was for him. Steve Wong’s grandparents were naturalized in the forties. My dad had escaped the low-grade ~ Tom Hanks,
442:II know very, very little about the ukulele, but I actually grew up playing the viola from 4th grade through high school. ~ Kris Allen,
443:In human history a moral victory is always a disaster, for it debauches and degrades both the victor and the vanquished. ~ H L Mencken,
444:I thought about going to NYU film school - that was this ideal to me. But I didn't make any kind of grades in high school. ~ Louis C K,
445:The Allwise Creator hath been dishonored by being made the author of fable and the human mind degraded by believing it. ~ Thomas Paine,
446:Those who have subdued their ego understand that it doesn’t degrade you when others treat you poorly; it degrades them. ~ Ryan Holiday,
447:Women of a certain grade are like prosperous grisettes in one respect, they seldom return home after twelve o'clock. ~ Alexandre Dumas,
448:Although he didn't care much about any subject for its own sake, he cared a great deal about marks (grades or comparisons). ~ C S Lewis,
449:If you don't know the difference between dictatorship and leadership then you got to go back to a fifth grade civics class. ~ Tim Kaine,
450:If you let him go and he doesn't come back to you, he wasn't yours to begin with. It's a lesson learned in first grade ~ Simone Elkeles,
451:In projecting the future, I think Apple did a good job of figuring out when the technology was ready to be consumer-grade. ~ Andy Rubin,
452:smart people who get bad grades are listening to their inner voice, doing what they believe is interesting and right. ~ Robert I Sutton,
453:Somehow Photoshop and the ease with which one can produce an image has degraded the quality of photography in general. ~ Elliott Erwitt,
454:You know, it's been proven that 35 to 40 hours a year with one-on-one attention, a student can get one grade level higher ~ Dave Eggers,
455:he still shouldn’t do it because it degrades him, dishonors his creator, and violates the sacred order of the universe. ~ Jonathan Haidt,
456:I didn't feel so different until maybe, like, around third grade. Kids started blaming me for my people killing Jesus. ~ Sarah Silverman,
457:I loved school. But when I started 'Party of Five' in the fifth grade, I was taken out of school and tutored on the set. ~ Lacey Chabert,
458:In grade school I was smart, but I didn't have any friends. In high school, I quit being smart and started having friends. ~ David Spade,
459:I was always a reader. In the fifth grade, I got some sort of prize for having read hundreds of books from the library. ~ Vijay Seshadri,
460:Shit or get off the pot? I was paying two hundred and fifty dollars an hour for advice my father gave me in third grade. ~ Penelope Ward,
461:The Pythagoreans degrade impious men into brutes and, if one is to believe Empedocles, even into plants. ~ Giovanni Pico della Mirandola,
462:When we degrade and diminish our humanity, even in response to being degraded and diminished, we break our own wild hearts. ~ Bren Brown,
463:You always did have a problem with undies. Remember when you wet your pants in the second grade?"
- Joyce Barnhardt ~ Janet Evanovich,
464:But I think the writers had their turn,” she says, “and now it’s programmers who get to upgrade the human operating system. ~ Robin Sloan,
465:I got religion in the third grade, and jeepers, did I need it. The devil was in me, and Hardy Biesterveld wasn't helping. ~ Michael Perry,
466:In seventh grade...I found a place on the [library]shelf where my book would be if I ever wrote a book, which I doubted. ~ Beverly Cleary,
467:Ive wanted to be with Lance Tanner since the sixth grade, but that was so not going to happen since he's a zombie now. ~ Richard P Denney,
468:The Greek knows how to live with his rags: they don’t utterly degrade and befoul him as in other countries I have visited. ~ Henry Miller,
469:the male species has performed abysmally on this side of the Tree, no amount of grade inflation can alter that conclusion, ~ Stephen King,
470:We want freedom for our country, but not at the expense or exploitation of others, not so as to degrade other countries. ~ Mahatma Gandhi,
471:When I was in grade school I was always the guy that got 20 or 18 points. Even back then, I would lead my team in scoring. ~ Michael Redd,
472:Widowhood imposed by religion or custom is an unbearable yoke and defiles the home by secret vice and degrades religion. ~ Mahatma Gandhi,
473:I don't know why I always liked aerospace engineering. I was in the 10th grade when I figured that's what I wanted to do. ~ Kalpana Chawla,
474:If grade inflation continues, a college bachelor's degree will have just as much credibility as a high school diploma. ~ Walter E Williams,
475:I got good grades in math, but I never really enjoyed it. My favorite part of math was algebra, but geometry was the worst. ~ Nathan Kress,
476:I wanted to get everything right. I was super nerdy and academic. I got so much satisfaction out of getting good grades. ~ Tatiana Maslany,
477:Pe măsură ce rămâi într-un loc, lucrurile şi oamenii se degradează, se strică şi încep să pută anume pentru tine. ~ Louis Ferdinand C line,
478:Sixteen years I've pounded my head against the mentality of America, which...I'd say it's about an 8th grade emotional level. ~ Bill Hicks,
479:You know, Martin, most of us learn in grade school that saying things like 'I'm so lonely' doesn't impress women.
-pg 5 ~ Rebecca Barry,
480:All this requires life to undergo a final upgrade, to Life 3.0, which can design not only its software but also its hardware. ~ Max Tegmark,
481:I genuinely loved school, where the formula for success was straightforward. Study and you get good grades. Simple, safe. ~ Rachel Friedman,
482:Tolerance is a cheap, low-grade parody of love. Tolerance is not a great virtue to aspire to. Love is much tougher and harder. ~ N T Wright,
483:Becoming the best version of yourself requires you to continuously edit your beliefs, and to upgrade and expand your identity. ~ James Clear,
484:Er war ein Vetter dritten Grades, begeisterungsfähig, eingebildet und auf eine anerkennenswert aristokratische Weise dumm. ~ Terry Pratchett,
485:Há fulanos que quando fazem algum favor a alguém estão logo prontos para lançar no livro de contas o agradecimento devido. ~ Marcus Aurelius,
486:If your gonna drop out of school / tough grades are not your goal / then change your name to Candy and learn to work a pole. ~ Carlos Mencia,
487:I'm dyslexic, although they didn't have a word for it when I was in grade school. The teachers said I had 'word blindness. ~ Debbie Macomber,
488:In America there must be only citizens, not divided by grade, first and second, but citizens, east, west, north, and south. ~ John F Kennedy,
489:It was still there, a low-grade fever in the blood, an itch somewhere down beneath the skin, where you couldn’t scratch it. ~ Lawrence Block,
490:I wrote my first rhymes around 8th grade. After serving a year in juvenile detention, I decided to pursue my career as an artist. ~ Yukmouth,
491:Leaders relentlessly upgrade their team, using every encounter as an opportunity to evaluate, coach, and build self-confidence. ~ Jack Welch,
492:If you want to be an athlete, then getting good grades, going to college, and developing your intellectual skills are important. ~ Tony Dungy,
493:I hate to lose. When I was a kid, I used to cry every time I lost a game, up until, like, the 8th grade. I used to go ballistic. ~ Chris Bosh,
494:Liberty, when it degrades into licentiousness, begets confusion, and frequently ends in tyranny or some woeful confusion. ~ George Washington,
495:My mother started taking us to church when I was in seventh or eight grade. That was always a question, Do you believe in God? ~ Anne Waldman,
496:My parents encouraged us to commit to things, so if we wanted to learn an instrument, it was all the grades and all the theory. ~ Laura Mvula,
497:When I was in grade school I was into chess club, Latin club, D&D, computer camp - everything that made vaginas go away. ~ Chris Hardwick,
498:If you ever do have to heed a forecast, keep in mind that its accuracy degrades rapidly as you extend it through time. ~ Nassim Nicholas Taleb,
499:I would not call myself Catholic anymore, but I went to 16 years of Catholic school: grade school, high school and college. ~ William Mapother,
500:motivating people, forcing them to your will, gives you a cynical attitude toward humanity. It degrades everything it touches. ~ Frank Herbert,

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



100

   29 Occultism
   4 Yoga
   4 Integral Yoga
   3 Philosophy
   2 Kabbalah
   2 Hinduism
   1 Integral Theory
   1 Christianity


   41 Sri Aurobindo
   28 Aleister Crowley
   5 The Mother
   4 Swami Vivekananda
   3 Satprem
   2 Thubten Chodron
   2 Nolini Kanta Gupta
   2 Friedrich Nietzsche


   19 The Life Divine
   17 The Synthesis Of Yoga
   17 Magick Without Tears
   14 Liber ABA
   6 The Secret Doctrine
   6 Letters On Yoga I
   5 The Mothers Agenda
   5 Essays On The Gita
   4 Theosophy
   4 The Divine Comedy
   4 Essays In Philosophy And Yoga
   4 Essays Divine And Human
   3 Talks
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Savitri
   2 Walden
   2 Twilight of the Idols
   2 The Mother With Letters On The Mother
   2 The Integral Yoga
   2 The Hero with a Thousand Faces
   2 The Gospel of Sri Ramakrishna
   2 Talks With Sri Aurobindo
   2 Raja-Yoga
   2 Isha Upanishad
   2 Hymns to the Mystic Fire
   2 How to Free Your Mind - Tara the Liberator
   2 A Garden of Pomegranates - An Outline of the Qabalah


01.04_-_Motives_for_Seeking_the_Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Your argument that because we know the union with the
  Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #The Mother, #Integral Yoga
    Ascending and descending twixt life's poles
    The seried kingdoms of the graded Law
    Plunged from the Everlasting into Time,

02.01_-_The_World-Stair, #Savitri, #The Mother, #Integral Yoga
    Once in the vigil of a deathless gaze
    These grades had marked her giant downward plunge,
    The wide and prone leap of a godhead's fall.

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  And rise and sink on a somnambulist tide.
  Impure, degraded though her motions are,
  Always a heaven-truth broods in life's deeps;

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage.
  
  It will be evident that by consciousness is meant something which is essentially the same throughout but variable in status, condition and operation, in which in some grades or conditions the activities we call consciousness can exist either in a suppressed or an unorganised or a differently organised state; while in other states some other activities may manifest which in us are suppressed, unorganised or latent or else are less perfectly manifested, less intensive, extended and powerful than in those higher grades above our highest mental limit.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  IV. In initiation from the grade of Neophyte to that of Zelator, one passes by this way. The main work is to obtain admission to, and control of, the astral plane.
  
  --
  
  You ought to demonstrate your performance of the Pentagram Ritual to me; you are probably making any number of mistakes. I will, of course, take you carefully through the O.T.O. rituals to III as soon as you are fairly familiar with them. The plan of the grades is this:
  0 Attraction to the Solar System
  --
  
  Your suggested method of study: you have got my idea quite well. But nobody can "take you through" the grades of AA. The grades confirm your attainments as you make them; then, the new tasks appear. See One Star in Sight.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kli, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
  
  --
  
  Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Historically, it appears that the birth of a new world is often preceded by periods of trial and destruction, but perhaps this is simply a misreading: it may be because the new seeds are already alive that the forces of subversion (or clearing away) are raging. In any event,
  Europe was at the peak of its glory; the game seemed to be played in the West. This is how it appeared to Dr. Krishnadhan Ghose, Sri Aurobindo's father, who had studied medicine in England, and had returned to India completely anglicized. He did not want his three sons, of whom Sri Aurobindo was the youngest, to be in the least contaminated by the "steamy and retrograde" mysticism in which his country seemed to be running to ruin. He did not even want them to know anything of the traditions and languages of India. Sri Aurobindo was therefore provided not only with an English first name, Akroyd,
  

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  But how do the poor minority fare? Perhaps it will be found, that just in proportion as some have been placed in outward circumstances above the savage, others have been degraded below him. The luxury of one class is counterbalanced by the indigence of another. On the one side is the palace, on the other are the almshouse and silent poor. The myriads who built the pyramids to be the tombs of the Pharaohs were fed on garlic, and it may be were not decently buried themselves. The mason who finishes the cornice of the palace returns at night perchance to a hut not so good as a wigwam. It is a mistake to suppose that, in a country where the usual evidences of civilization exist, the condition of a very large body of the inhabitants may not be as degraded as that of savages. I refer to the degraded poor, not now to the degraded rich.
  
  To know this I should not need to look farther than to the shanties which every where border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked. It certainly is fair to look at that class by whose labor the works which distinguish this generation are accomplished. Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea
  Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that peoples rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization. I hardly need refer now to the laborers in our Southern States who produce the staple exports of this country, and are themselves a staple production of the
  South. But to confine myself to those who are said to be in _moderate_ circumstances.
  --
  Arcadia, when I was there, I did not see any hammering stone. Nations are possessed with an insane ambition to perpetuate the memory of themselves by the amount of hammered stone they leave. What if equal pains were taken to smooth and polish their manners? One piece of good sense would be more memorable than a monument as high as the moon. I love better to see stones in place. The grandeur of Thebes was a vulgar grandeur. More sensible is a rod of stone wall that bounds an honest mans field than a hundred-gated Thebes that has wandered farther from the true end of life. The religion and civilization which are barbaric and heathenish build splendid temples; but what you might call
  Christianity does not. Most of the stone a nation hammers goes toward its tomb only. It buries itself alive. As for the Pyramids, there is nothing to wonder at in them so much as the fact that so many men could be found degraded enough to spend their lives constructing a tomb for some ambitious booby, whom it would have been wiser and manlier to have drowned in the Nile, and then given his body to the dogs. I might possibly invent some excuse for them and him, but I have no time for it. As for the religion and love of art of the builders, it is much the same all the world over, whether the building be an Egyptian temple or the United States Bank. It costs more than it comes to. The mainspring is vanity, assisted by the love of garlic and bread and butter. Mr.
  
  --
     Upon whose stocks fair blooming virtues flourish,
     Degradeth nature, and benumbeth sense,
     And, Gorgon-like, turns active men to stone.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  we live, the world of the embodied soul which is derived from
  the higher but also degraded from it into an inferior truth and
  inferior consciousness. The Vedic mystics held this doctrine in a

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Nor shall we deal in any other spirit with the element of philosophical dogma or religious creed which either enters into the Gita or hangs about it owing to its use of the philosophical terms and religious symbols current at the time. When the Gita speaks of Sankhya and Yoga, we shall not discuss beyond the limits of what is just essential for our statement, the relations of the Sankhya of the Gita with its one Purusha and strong Vedantic colouring to the non-theistic or "atheistic" Sankhya that has come down to us bringing with it its scheme of many Purushas and one Prakriti, nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali.
  

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  no more than the coming of adolescence. But whether small or
  great, and no matter what the stage or grade of life, the call
  rings up the curtain, always, on a mystery of transfigurationa

1.02.2.1_-_Brahman_Oneness_of_God_and_the_World, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  the complexity of consciousness in its cosmic action.
  For consciousness is not simple or homogeneous, it is septuple. That is to say, it constitutes itself into seven forms or grades
  of conscious activity descending from pure Being to physical being. Their interplay creates the worlds, determines all activities,

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Dharma path resembles a child going to school. When we are in kindergarten,
  we do what kindergartners are capable of. When were in rst grade, we
  develop the skills of rst graders. By the time we are in fth grade, we have
  fth grade abilities. In this way, we gradually advance as we go through
  school. If we dont do kindergarten and rst and second grade, theres no
  way we reach high school and university.
  --
  meet a ve-year-old who laments that he isnt big enough to play with the
  rst graders, we would say, Youre in kindergarten. Thats wonderful. Enjoy
  your kindergarten friends. Next year youll be in rst grade, and you can play
  with the rst graders then.
  

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  
  Think of the universe as an ocean of ether, consisting of layer after layer of varying degrees of vibration under the action of Prana; away from the centre the vibrations are less, nearer to it they become quicker and quicker; one order of vibration makes one plane. Then suppose these ranges of vibrations are cut into planes, so many millions of miles one set of vibration, and then so many millions of miles another still higher set of vibration, and so on. It is, therefore, probable, that those who live on the plane of a certain state of vibration will have the power of recognising one another, but will not recognise those above them. Yet, just as by the telescope and the microscope we can increase the scope of our vision, similarly we can by Yoga bring ourselves to the state of vibration of another plane, and thus enable ourselves to see what is going on there. Suppose this room is full of beings whom we do not see. They represent Prana in a certain state of vibration while we represent another. Suppose they represent a quick one, and we the opposite. Prana is the material of which they are composed, as well as we. All are parts of the same ocean of Prana, they differ only in their rate of vibration. If I can bring myself to the quick vibration, this plane will immediately change for me: I shall not see you any more; you vanish and they appear. Some of you, perhaps, know this to be true. All this bringing of the mind into a higher state of vibration is included in one word in Yoga Samadhi. All these states of higher vibration, superconscious vibrations of the mind, are grouped in that one word, Samadhi, and the lower states of Samadhi give us visions of these beings. The highest grade of Samadhi is when we see the real thing, when we see the material out of which the whole of these grades of beings are composed, and that one lump of clay being known, we know all the clay in the universe.
  

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  When this knowledge comes, it will come, as it were, in seven
  grades, one after the other, and when one of these has begun
  we may know that we are getting knowledge. The first to
  --
  courage, we must persevere until the goal is reached. The
  second grade will be that all pains will be gone. It will be
  impossible for anything in the universe, physical, mental, or
  --
  A man who wants to be a perfect Yogi must give up the sex
  idea. The Soul has no sex; why should it degrade itself with
  sex ideas? Later we shall understand better why these ideas

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  25:For here, there are two movements with a transitional stage between them, two periods of this Yoga, -- one of the process of surrender, the other of its crown and consequence. In the first the individual prepares himself for the reception o? the Divine into his members. For all this first period he has to work by means of the instruments of the lower Nature, but aided more and more from above. But in the later transitional stage of this movement our personal and necessarily ignorant effort more and more dwindles and a higher Nature acts; the eternal shakti descends into this limited form of mortality and progressively possesses and transmutes it. In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our self-surrender is complete. The ego person in us cannot transform itself by its own force or will or knowledge or by any virtue of its own into the nature of the Divine; all it can do is to fit itself for the transformation and make more and more its surrender to that which it seeks to become. As long as the ego is at work in us, our personal action is and must always be in its nature a part of the lower grades of existence; it is obscure or half-enlightened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is not at once entirely possible. All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts: for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible.
  

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  To maintain the P/PC Balance, the balance between the golden egg (Production) and the health and welfare of the goose (Production Capability) is often a difficult judgment call. But I suggest it is the very essence of effectiveness. It balances short term with long term. It balances going for the grade and paying the price to get an education. It balances the desire to have a room clean and the building of a relationship in which the child is internally committed to do it -- cheerfully, willingly, without external supervision.
  

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:THE AFFIRMATION of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it is made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of His mansions.
  2: Nor is this, even, enough to guard us against a recoil from life in the body unless, with the Upanishads, perceiving behind their appearances the identity in essence of these two extreme terms of existence, we are able to say in the very language of those ancient writings, "Matter also is Brahman", and to give its full value to the vigorous figure by which the physical universe is described as the external body of the Divine Being. Nor, - so far divided apparently are these two extreme terms, - is that identification convincing to the rational intellect if we refuse to recognise a series of ascending terms (Life, Mind, Supermind and the grades that link Mind to Supermind) between Spirit and Matter. Otherwise the two must appear as irreconcilable opponents bound together in an unhappy wedlock and their divorce the one reasonable solution. To identify them, to represent each in the terms of the other, becomes an artificial creation of Thought opposed to the logic of facts and possible only by an irrational mysticism.
  3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  They will be snatched at by demons.
  Being poor and degraded and enslaved by others,
  They will be emaciated from many illnesses

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  In the old Rosicrucian grade system, the Supernal Triad constitutes the Inner College of Masters, and is called the
  Order of the Silver Star. Since the Path of Gimel or the
  --
  Tower being struck by a vivid zig-zag flash of lightning which has demolished the top, and red tongues of flame lick the three windows from which two figures have jumped.
  This letter has, with the letter Caph, particular reference to a magical formula which is admirably suited to the grade of
  Adeptus Major.

1.04_-_Vital_Education, #On Education, #The Mother, #Integral Yoga
  But still the direction in which the effort has to be made can be known only by the training of the mind and by the opening of the secret knowledge that is within our psychic being. To develop therefore in the vital the habit to open to this light and to. act in that light would be to place the vital in its proper place as a will-force executing the inner and higher knowledge.
  Vital education is greatly aided by stress on different kinds of fine arts and crafts. Sri Aurobindo has written at length on the contribution that Art can make to the integral education in his important book, "The National Value of Art". He has pointed out that the first and the lowest use of Art is the purely aesthetic, the second is the intellectual and the third and the highest is the spiritual. He has even stated that music, art and poetry are a perfect education for the soul; they make and keep its movement purified, deep and harmonious. He has added, "These, therefore, are agents which cannot profitably be neglected by humanity on its onward march or degraded to the mere satisfaction of sensuous pleasure which will disintegrate rather than build the character. They are, when properly used, great educating, edifying and civilizing forces."1
  A great lesson in vital education is to develop the will of the individual and to encourage the exercise of the will in which what is valued most is not the result, but application and doing one's best.

1.05_-_The_Belly_of_the_Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  "No creature," writes Ananda Coomaraswamy, "can attain a
  higher grade of nature without ceasing to exist." Indeed, the
  physical body of the hero may be actually slain, dismembered,

1.05_-_The_Second_Circle_The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini., #The Divine Comedy, #Dante Alighieri, #Christianity
  Girds himself with his tail as many times
  As grades he wishes it should be thrust down.
  Always before him many of them stand;

1.06_-_Incarnate_Teachers_and_Incarnation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Higher and nobler than all ordinary ones are another set of teachers, the Avatras of Ishvara, in the world. They can transmit spirituality with a touch, even with a mere wish. The lowest and the most degraded characters become in one second saints at their command. They are the Teachers of all teachers, the highest manifestations of God through man. We cannot see God except through them. We cannot help worshipping them; and indeed they are the only ones whom we are bound to worship.
  

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. Always the greater part of the motive and action of these powers clings to the old law, the deceiving tablets, the cherished inferior movements of Nature and they meet with reluctance, alarm or revolt or obstructing inertia the voices and the forces that call and impel us to exceed and transform ourselves into a greater being and a wider Nature. In their major part the response is either a resistance or a qualified or temporising acquiescence; for even if they follow the call, they yet tend - when not consciously, then by automatic habit - to bring into the spiritual action their own natural disabilities and errors. At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Natureforces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure.
  
  --
  
  A way of pure Knowledge is comparatively straightforward and easy to the tread of the seeker in spite of our mental limitations and the pitfalls of the Ignorance; a way of pure Love, although it has its stumbling-blocks and its sufferings and trials, can in comparison be as easy as the winging of a bird through the free azure. For Knowledge and Love are pure in their essence and become mixed and embarrassed, corrupted and degraded only when they enter into the ambiguous movement of the life-forces and are seized by them for the outward life's crude movements and obstinately inferior motives. Alone of the three powers Life
  

1.06_-_The_Four_Powers_of_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  11:And yet it is not easy to meet the demand of this enchanting Power or to keep her presence. Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of Mahalakshmi. Where there is affinity to the rhythms of the secret world-bliss and response to the call of the AllBeautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she consents to abide. But all that is ugly and mean and base, all that is poor and sordid and squalid, all that is brutal and coarse repels her advent. Where love and beauty are not or are reluctant to be born, she does not come; where they are mixed and disfigured with baser things, she turns soon to depart or cares little to pour her riches. If she finds herself in men's hearts surrounded with selfishness and hatred and jealousy and malignance and envy and strife, if treachery and greed and ingratitude are mixed in the sacred chalice, if grossness of passion and unrefined desire degrade devotion, in such hearts the gracious and beautiful Goddess will not linger. A divine disgust seizes upon her and she withdraws, for she is not one who insists or strives; or, veiling her face, she waits for this bitter and poisonous devil's stuff to be rejected and disappear before she will found anew her happy influence. Ascetic bareness and harshness are not pleasing to her nor the suppression of the heart's deeper emotions and the rigid repression of the soul's and the life's parts of beauty. For it is through love and beauty that she lays on men the yoke of the Divine. Life is turned in her supreme creations into a rich work of celestial art and all existence into a poem of sacred delight; the world's riches are brought together and concerted for a supreme order and even the simplest and commonest things are made wonderful by her intuition of unity and the breath of her spirit. Admitted to the heart she lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.
  

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Give me more!
  For genuine spiritual practitioners, praise and reputation arent appealing. Theyre like a grade B movie, because these beings have turned away
  from the world. They dont seek honor and possessions because they realize

1.07_-_Hui_Ch'ao_Asks_about_Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  the spring wind isn't blowing; deep within the flowers par
  tridges call." If you can make the grade here, you will be able to
  walk alone through the red skies; if you make intellectual in

1.07_-_The_Fourth_Circle_The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle_The_Irascible_and_the_Sullen._Styx., #The Divine Comedy, #Dante Alighieri, #Christianity
  29
  Each one turned backward, rolling retrograde,
  Crying, "Why keepest?" and, "Why squanderest thou?"

1.08_-_Summary, #Liber ABA, #Aleister Crowley, #Philosophy
  
  The first grade in Their system is that of
  STUDENT.
  --
  
  After three months the Student is examined in these books, and if his knowledge of them is found satisfactory, he may become a Probationer, receiving Liber LXI and the secret holy book, Liber LXV. The principal point of this grade is that the Probationer has a master appointed, whose experience can guide him in his work.
  

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  At this juncture, however, we will deal with Meditation in its Hindu form as Yoga, since that system has been very elaborately detailed ; and consider meditation as a general formula, leaving its particular divisions for discussion in connection with the grades attributed to the ten Sephiros.
  
  --
  
  From the Rosicrucians (without entering into a polemical discussion as to whether there is at present a genuine organ- ization in direct descent from the parent Source) we inherit a system of grades, which we may tabulate in the following manner :
  
  --
  
  The student is considered to be in Malkus, after having passed through a Probationary period during which he has familiarized himself with the various techniques to be used in his next grade. As a Neophyte, his particular task is to obtain complete control of what is termed the Astral Plane, proceeding to Yesod by means of the thirty-second Path of
  Tav. It will be helpful to consult the chart of the Tree of
  --
  Diagram No. 13
  THE gradeS ON THE TREE
  
  --
  
  Upon his ascension to the grade of Zelator, he must apply himself to the first stages of Yoga, that is Asana and
  Pranayama. He must choose a position in which to medi- tate, and so master it that he can remain absolutely still for long periods of time, his success being gauged by poising on his head a cup filled to the brim with water, of which not one drop must be spilt.
  
  In Pranayama, he must discover precisely what effect various rates and modes of breathing have on the Founda- tions of his being. The grade of Zelator, it will be remem- bered, is attributed to Yesod, the Foundation.
  
  The magical side of the task in this grade is to forge a mighty magical sword of steel (representative of the analy- tical critical faculty of his Ruach) wherewith the student must be prepared to hew down without a moment's notice those blind forces which stand before him barring his pro- gress to the goal which he now envisages.
  
  --
  
  These four, grades which precede Tipharas and the con- summation of the tasks related thereto, may be said to be the equivalent of the Hebrew laudatory title-Chassid.
  
  He now approaches the greatest crisis of his career.
  Having acquainted himself with all technical methods of magick and meditation, and become expert in the handling of all these weapons, he must harmonize them (since his grade is in Tipharas - Harmony) and use them as his experience and instinct dictate to perform the central operation of all Mysticism and Magick - the attainment of the Knowledge and Conversation of his Holy Guardian
  Angel ; the discovery of his True Will, and the ascertaining of the heavenly orb which he as a Star must follow. This is the essential work of every man ; none other ranks with it either for personal progress, or the ability to help one's fellow-man, or to solve the problems of existence. This crisis, and one other yet to be described, is a necessary feature in his mystical career, one which is an absolute essential to his Quest.
  --
  
  To write of the grades above 5 = 6 becomes increasingly difficult because, without being an Adeptus Minor himself, the reader has no means at all of understanding what the
  Adept considers a necessary task, since his viewpoint differs enormously from that of the ordinary learned man. Never- theless, the little that has filtered out from the Sanctuary, and come down from tradition, may as well be stated here.
  --
  
  He then advances to the grade of 7 =4 , the Adeptus
  Exemptus. His task is to discover what he is, whence he has come, why he is here on this particular planet and no other, and where his destiny will carry him. This is performed by the cultivation of the memory of his past incarnations. He is confronted by a hideous hunchback (?), mockingly facing him with an uplifted club. There is no atom in his nature which can be displaced without altering him in some way ; no useless moment in his past. What, then, is his future ?
  --
  
  These three grades of Adeptship are different degrees of
  Saintship, and the Adept of to-day is the equivalent of the
  --
  
  To attain to the next grade of Magister Templi (Binah - the Sphere of Saturn, which is Time, the great Reaper and
  Death), he must decide upon the second and major critical operation of his career - the crossing of the Abyss, and the destruction of his separate ego. The necessity for this arises from a realization that he cannot remain an Adept for ever, being hurled on by the irresistible momentum of his own inner nature. The essential attainment consists in the absolute annihilation of the bonds of the Buach limiting and repressing Yechidah. This is the paradox of the Path.
  --
  Mysticism, speaks of a greater type of Tsaddik whose ecstasies and spiritual intoxications have ceased. Why have they ceased ? Because the beatification and ecstasy is continuous and does not proceed in the Buach, but in the Supernal Sephiros, where " abide " the Real
  Potencies and Spiritual elements of a man. Hence the possessor of any one of these three grades which appertain to the Inner College of Masters is styled a Tsaddik, but his
  Tsaddikship is on a much more noble and lofty spiritual plane. A more appropriate title, perhaps, is Baal Shem
  --
  
  If difficulty was encountered in describing the grades of
  Adepti, then it is utterly impossible to describe those grades of Mastership above the Abyss, for nothing that could be
  

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  formerly, and know now, or might know if we chose,--is the fact that
  a _retrograde formation,_ a reversion in any sense or degree, is
  absolutely impossible. We physiologists, at least, are aware of this.

1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle_Heresiarchs., #The Divine Comedy, #Dante Alighieri, #Christianity
  "Into this bottom of the doleful conch
  Doth any e'er descend from the first grade,
  Which for its pain has only hope cut off?"

1.09_-_The_Secret_Chiefs, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  In the R.R. et A.C., this is indicated to the Adept Minor by the title conferred upon him on his initiation to that grade: Hodos Camelionis: the Path of the Chameleon. (This emphasizes the omnivalence of the force.) In the higher degrees of O.T.O. the AA is not fond of terms like this, which verge on the picturesque it is usually called "the Ophidian Vibrations," thus laying special stress upon its serpentine strength, subtlety, its control of life and death, and its power to insinuate itself into any desired set of circumstances.
  
  --
  
  Have They attained Their position by passing through all the grades of the AA?
  

1.1.01_-_Seeking_the_Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Letters on Yoga - II
   country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  

1.1.02_-_Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage.
  
  --
  
  It will be evident that by consciousness is meant something which is essentially the same throughout but variable in status, condition and operation, in which in some grades or conditions the activities we call consciousness can exist either in a suppressed or an unorganised or a differently organised state; while in other states some other activities may manifest which in us are suppressed, unorganised or latent or else are less perfectly manifested, less intensive, extended and powerful than in those higher grades above our highest mental limit.
  

1.10_-_Concentration_-_Its_Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  When this knowledge comes; it will come, as it were, in seven grades, one after the other; and when one of these begins, we know that we are getting knowledge. The first to appear will be that we have known what is to be known. The mind will cease to be dissatisfied. While we are aware of thirsting after knowledge, we begin to seek here and there, wherever we think we can get some truth, and failing to find it we become dissatisfied and seek in a fresh direction. All search is vain, until we begin to perceive that knowledge is within ourselves, that no one can help us, that we must help ourselves. When we begin to practise the power of discrimination, the first sign that we are getting near truth will be that that dissatisfied state will vanish. We shall feel quite sure that we have found the truth, and that it cannot be anything else but the truth. Then we may know that the sun is rising, that the morning is breaking for us, and taking courage, we must persevere until the goal is reached. The second grade will be the absence of all pains. It will be impossible for anything in the universe, external or internal, to give us pain. The third will be the attainment of full knowledge. Omniscience will be ours. The fourth will be the attainment of the end of all duty through discrimination. Next will come what is called freedom of the Chitta. We shall realise that all difficulties and struggles, all vacillations of the mind, have fallen down, just as a stone rolls from the mountain top into the valley and never comes up again. The next will be that the Chitta itself will realise that it melts away into its causes whenever we so desire. Lastly we shall find that we are established in our Self, that we have been alone throughout the universe, neither body nor mind was ever related, much less joined, to us. They were working their own way, and we, through ignorance, joined ourselves to them. But we have been alone, omnipotent, omnipresent, ever blessed; our own Self was so pure and perfect that we required none else. We required none else to make us happy, for we are happiness itself. We shall find that this knowledge does not depend on anything else; throughout the universe there can be nothing that will not become effulgent before our knowledge. This will be the last state, and the Yogi will become peaceful and calm, never to feel any more pain, never to be again deluded, never to be touched by misery. He will know he is ever blessed, ever perfect, almighty.
  
  --
  
  A man who wants to be a perfect Yogi must give up the sex idea. The soul has no sex; why should it degrade itself with sex ideas? Later on we shall understand better why these ideas must be given up. The mind of the man who receives gifts is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind, and make us slavish. Therefore, receive no gifts.
  

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  18:But there is no reason to suppose that the gamut of life and consciousness fails and stops short in that which seems to us purely material. The development of recent research and thought seems to point to a sort of obscure beginning of life and perhaps a sort of inert or suppressed consciousness in the metal and in the earth and in other "inanimate" forms, or at least the first stuff of what becomes consciousness in us may be there. Only while in the plant we can dimly recognise and conceive the thing that I have called vital consciousness, the consciousness of Matter, of the inert form, is difficult indeed for us to understand or imagine, and what we find it difficult to understand or imagine we consider it our right to deny. Nevertheless, when one has pursued consciousness so far into the depths, it becomes incredible that there should be this sudden gulf in Nature. Thought has a right to suppose a unity where that unity is confessed by all other classes of phenomena and in one class only, not denied, but merely more concealed than in others. And if we suppose the unity to be unbroken, we then arrive at the existence of consciousness in all forms of the Force which is at work in the world. Even if there be no conscient or superconscient Purusha inhabiting all forms, yet is there in those forms a conscious force of being of which even their outer parts overtly or inertly partake.
  19:Necessarily, in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds. Essentially, we arrive at that unity which materialistic Science perceives from the other end when it asserts that Mind cannot be another force than Matter, but must be merely development and outcome of material energy. Indian thought at its deepest affirms on the other hand that Mind and Matter are rather different grades of the same energy, different organisations of one conscious Force of Existence.
  20:But what right have we to assume consciousness as the just description for this Force? For consciousness implies some kind of intelligence, purposefulness, self-knowledge, even though they may not take the forms habitual to our mentality. Even from this point of view everything supports rather than contradicts the idea of a universal conscious Force. We see, for instance, in the animal, operations of a perfect purposefulness and an exact, indeed a scientifically minute knowledge which are quite beyond the capacities of the animal mentality and which man himself can only acquire by long culture and education and even then uses with a much less sure rapidity. We are entitled to see in this general fact the proof of a conscious Force at work in the animal and the insect which is more intelligent, more purposeful, more aware of its intention, its ends, its means, its conditions than the highest mentality yet manifested in any individual form on earth. And in the operations of inanimate Nature we find the same pervading characteristic of a supreme hidden intelligence, "hidden in the modes of its own workings".

1.11_-_Higher_Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  I hesitate to say these things, but it is not because of the subject,I care not how obscene my _words_ are,but because I cannot speak of them without betraying my impurity. We discourse freely without shame of one form of sensuality, and are silent about another. We are so degraded that we cannot speak simply of the necessary functions of human nature.
  

1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions., #The Divine Comedy, #Dante Alighieri, #Christianity
    Began he then to say, "are three small circles,
    From grade to grade, like those which thou art leaving.
    They all are full of spirits maledict;

1.12_-_The_Left-Hand_Path_.The_Black_Brothers., #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  For the decision which determines the catastrophe confronts only the Adeptus Exemptus 7 = 4. Until that grade is reached, and that very fully indeed, with all the buttons properly sewed on, one is not capable of understanding what is meant by the Abyss. Unless "all you have and all you are" is identical with the Universe, its annihilation would leave a surplus.
  

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

1.13_-_System_of_the_O.T.O., #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The details of this Pilgrim's Progress are very fully set forth in One Star in Sight; and I should indeed be stupid and presumptuous to try to do better than that. But it is true that with regard to the O.T.O. there is no similar manual of instruction. In the Manifesto, and other Official Pronunciamenti, there are, it is true, what ought to be adequate data; but I quite understand that they are not as ordered and classified as one would wish; there is certainly room for a simple elementary account of the origins of the Order, of its principles, of its methods, of its design, of the Virtue of its successive grades. This I will now try to supply, at least in a brief outline.
  

1.13_-_The_Lord_of_the_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  All truth of works must depend upon the truth of being. All active existence must be in its inmost reality a sacrifice of works offered by Prakriti to Purusha, Nature offering to the supreme and infinite Soul the desire of the multiple finite Soul within her. Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good. According to the grade of consciousness and being which the soul has reached in Nature, will be the Divinity it worships, the delight which it seeks and the hope for which it sacrifices. And in the movement of the mutable Purusha in Nature all is and must be interchange; for
  

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  islands of light216 amid a less evolved humanity, which would naturally tend to overrun, obscure, or even extinguish the privileged light. We all know the fate of ancient Greece and Rome in the midst of a barbarian world. It appears that the world moves according to a wiser evolutionary law, whereby nothing can be saved unless everything is saved. Excommunications and hells are the infantile products of Ignorance, our brainchildren on the earth or above; there can be no paradise so long as a single man is in hell! Because there is only one Man. In addition, assuming that one of these islands of light could, through the Power of its center, prevent incursions from outside, nothing guarantees that this protection would outlast that Power. The history of all the religious, occult, initiatory, or chivalrous movements throughout the world testifies to the fact that, after the death of the Master and his immediate disciples, everything becomes scattered, vulgarized, degraded, distorted, or simply dies. Until now the law of the "downward pull" has seemed insurmountable. If evolution is to triumph, then life must be transformed in its entirety
  not just a fragment of life, not just a privileged beam or a blessed island. For this, another type of Power is required, a Power capable of resisting the downward pull, another undivided or global principle of consciousness capable of containing the innumerable diversity of life without mutilating it.

1.17_-_The_Divine_Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:The divine soul will be aware of all variation of being, consciousness, will and delight as the outflowing, the extension, the diffusion of that self-concentrated Unity developing itself, not into difference and division, but into another, an extended form of infinite oneness. It will itself always be concentrated in oneness in the essence of its being, always manifested in variation in the extension of its being. All that takes form in itself will be the manifested potentialities of the One, the Word or Name vibrating out of the nameless Silence, the Form realising the formless essence, the active Will or Power proceeding out of the tranquil Force, the ray of self-cognition gleaming out from the sun of timeless self-awareness, the wave of becoming rising up into shape of self-conscious existence out of the eternally selfconscious Being, the joy and love welling for ever out of the eternal still Delight. It will be the Absolute biune in its selfunfolding, and each relativity in it will be absolute to itself because aware of itself as the Absolute manifested but without that ignorance which excludes other relativities as alien to its being or less complete than itself.
  7:In the extension the divine soul will be aware of the three grades of the supramental existence, not as we are mentally compelled to regard them, not as grades, but as a triune fact of the self-manifestation of Sachchidananda. It will be able to embrace them in one and the same comprehensive self-realisation, - for a vast comprehensiveness is the foundation of the truthconscious supermind. It will be able divinely to conceive, perceive and sense all things as the Self, its own self, one self of all, one Self-being and Self-becoming, but not divided in its becomings which have no existence apart from its own selfconsciousness. It will be able divinely to conceive, perceive and sense all existences as soul-forms of the One which have each its own being in the One, its own standpoint in the One, its own relations with all the other existences that people the infinite unity, but all dependent on the One, conscious form of Him in His own infinity. It will be able divinely to conceive, perceive and sense all these existences in their individuality, in their separate standpoint living as the individual Divine, each with the One and Supreme dwelling in it and each therefore not altogether a form or eidolon, not really an illusory part of a real whole, a mere foaming wave on the surface of an immobile Ocean, - for these are after all no more than inadequate mental images, - but a whole in the whole, a truth that repeats the infinite Truth, a wave that is all the sea, a relative that proves to be the Absolute itself when we look behind form and see it in its completeness.
  8:For these three are aspects of the one Existence. The first is based upon that self-knowledge which, in our human realisation of the Divine, the Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal. If the defect of our mentality, if its need of exclusive concentration compels it to dwell on any one of these aspects of self-knowledge to the exclusion of the others, if a realisation imperfect as well as exclusive moves us always to bring in a human element of error into the very Truth itself and of conflict and mutual negation into the all-comprehending unity, yet to a divine supramental being, by the essential character of the supermind which is a comprehending oneness and infinite totality, they must present themselves as a triple and indeed a triune realisation.

1.19_-_Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Ask it to rise out of all this disturbance to the unmingled joy of the pure bliss-soul which all the time secretly supports its strength in the struggle and makes its own continued existence possible, - it will draw back at once from the call. It does not believe in such an existence; or it believes that it would not be life, that it would not be at all the varied existence in the world around it in which it is accustomed to take pleasure; it would be something tasteless and without savour. Or it feels that the effort would be too difficult for it; it recoils from the struggle of the ascent, although in reality the spiritual change is not at all more difficult than the realisation of the dreams the desire-soul pursues, nor entails more struggle and labour in the attainment than the tremendous effort which the desire-soul expends in its passionate chase after its own transient objects of pleasure and desire. The true cause of its unwillingness is that it is asked to rise above its own atmosphere and breathe a rarer and purer air of life, whose bliss and power it cannot realise and hardly even conceives as real, while the joy of this lower turbid nature is to it the one thing familiar and palpable. Nor is this lower satisfaction in itself a thing evil and unprofitable; it is rather the condition for the upward evolution of our human nature out of the tamasic ignorance and inertia to which its material being is most subject; it is the rajasic stage of the graded ascent of man towards the supreme self-knowledge, power and bliss. But if we rest eternally on this plane, the madhyama gatih. of the Gita, our ascent remains unfinished, the evolution of the soul incomplete.
  

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:Ordinarily, when we speak of life, we have meant animal life, that which moves, breathes, eats, feels, desires, and, if we speak of the life of plants, it has been almost as a metaphor rather than a reality, for plant life was regarded as a purely material process rather than a biological phenomenon. Especially we have associated life with breathing; the breath is life, it was said in every language, and the formula is true if we change our conception of what we mean by the Breath of Life. But it is evident that spontaneous motion or locomotion, breathing, eating are only processes of life and not life itself; they are means for the generation or release of that constantly stimulating energy which is our vitality and for that process of disintegration and renewal by which it supports our substantial existence; but these processes of our vitality can be maintained in other ways than by our respiration and our means of sustenance. It is a proved fact that even human life can remain in the body and can remain in full consciousness when breathing and the beating of the heart and other conditions formerly deemed essential to it have been temporarily suspended. And new evidence of phenomena has been brought forward to establish that the plant, to which we can still deny any conscious reaction, has at least a physical life identical with our own and even organised essentially like our own though different in its apparent organisation. If that is proved true, we still have to make a clean sweep of our old facile and false conceptions and get beyond symptoms and externalities to the root of the matter.
  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.
  --
  17:It is becoming possible now to conceive that in the very atom there is something that becomes in us a will and a desire, there is an attraction and repulsion which, though phenomenally other, are essentially the same thing as liking and disliking in ourselves, but are, as we say, inconscient or subconscient. This essence of will and desire are evident everywhere in Nature and, though this is not yet sufficiently envisaged, they are associated with and indeed the expression of a subconscient or, if you will, inconscient or quite involved sense and intelligence which are equally pervasive. Present in every atom of Matter all this is necessarily present in every thing which is formed by the aggregation of those atoms; and they are present in the atom because they are present in the Force which builds up and constitutes the atom. That Force is fundamentally the Chit-Tapas or Chit-Shakti of the Vedanta, consciousness-force, inherent conscious force of conscious-being, which manifests itself as nervous energy full of submental sensation in the plant, as desire-sense and desire-will in the primary animal forms, as self-conscious sense and force in the developing animal, as mental will and knowledge topping all the rest in man. Life is a scale of the universal Energy in which the transition from inconscience to consciousness is managed; it is an intermediary power of it latent or submerged in Matter, delivered by its own force into submental being, delivered finally by the emergence of Mind into the full possibility of its dynamis.
  18:Apart from all other considerations, this conclusion imposes itself as a logical necessity if we observe even the surface process of the emergence in the light of the evolutionary theme. It is self-evident that Life in the plant, even if otherwise organised than in the animal, is yet the same power, marked by birth and growth and death, propagation by the seed, death by decay or malady or violence, maintenance by indrawing of nourishing elements from without, dependence on light and heat, productiveness and sterility, even states of sleep and waking, energy and depression of life-dynamism, passage from infancy to maturity and age; the plant contains, moreover, the essences of the force of life and is therefore the natural food of animal existences. If it is conceded that it has a nervous system and reactions to stimuli, a beginning or undercurrent of submental or purely vital sensations, the identity becomes closer; but still it remains evidently a stage of life evolution intermediate between animal existence and "inanimate" Matter. This is precisely what must be expected if Life is a force evolving out of Matter and culminating in Mind, and, if it is that, then we are bound to suppose that it is already there in Matter itself submerged or latent in the material subconsciousness or inconscience. For from where else can it emerge? Evolution of Life in matter supposes a previous involution of it there, unless we suppose it to be a new creation magically and unaccountably introduced into Nature. If it is that, it must either be a creation out of nothing or a result of material operations which is not accounted for by anything in the operations themselves or by any element in them which is of a kindred nature; or, conceivably, it may be a descent from above, from some supraphysical plane above the material universe. The two first suppositions can be dismissed as arbitrary conceptions; the last explanation is possible and it is quite conceivable and in the occult view of things true that a pressure from some plane of Life above the material universe has assisted the emergence of life here. But this does not exclude the origin of life from Matter itself as a primary and necessary movement; for the existence of a Life-world or Life-plane above the material does not of itself lead to the emergence of Life in matter unless that Life-plane exists as a formative stage in a descent of Being through several grades or powers of itself into the Inconscience with the result of an involution of itself with all these powers in Matter for a later evolution and emergence. Whether signs of this submerged life are discoverable, unorganised yet or rudimentary, in material things or there are no such signs, because this involved Life is in a full sleep, is not a question of capital importance. The material Energy that aggregates, forms and disaggregates4 is the same Power in another grade of itself as that Life-Energy which expresses itself in birth, growth and death, just as by its doing of the works of Intelligence in a somnambulist subconscience it betrays itself as the same Power that in yet another grade attains the status of Mind; its very character shows that it contains in itself, though not yet in their characteristic organisation or process, the yet undelivered powers of Mind and Life.
  19:Life then reveals itself as essentially the same everywhere from the atom to man, the atom containing the subconscious stuff and movement of being which are released into consciousness in the animal, with plant life as a midway stage in the evolution. Life is really a universal operation of Conscious-Force acting subconsciously on and in Matter; it is the operation that creates, maintains, destroys and re-creates forms or bodies and attempts by play of nerve-force, that is to say, by currents of interchange of stimulating energy to awake conscious sensation in those bodies. In this operation there are three stages; the lowest is that in which the vibration is still in the sleep of Matter, entirely subconscious so as to seem wholly mechanical; the middle stage is that in which it becomes capable of a response still submental but on the verge of what we know as consciousness; the highest is that in which life develops conscious mentality in the form of a mentally perceptible sensation which in this transition becomes the basis for the development of sense-mind and intelligence. It is in the middle stage that we catch the idea of Life as distinguished from Matter and Mind, but in reality it is the same in all the stages and always a middle term between Mind and Matter, constituent of the latter and instinct with the former. It is an operation of Conscious-Force which is neither the mere formation of substance nor the operation of mind with substance and form as its object of apprehension; it is rather an energising of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension. Life, as this intermediate energising of conscious being, liberates into sensitive action and reaction a form of the creative force of existence which was working subconsciently or inconsciently, absorbed in its own substance; it supports and liberates into action the apprehensive consciousness of existence called mind and gives it a dynamic instrumentation so that it can work not only on its own forms but on forms of life and matter; it connects, too, and supports, as a middle term between them, the mutual commerce of the two, mind and matter. This means of commerce Life provides in the continual currents of her pulsating nerve-energy which carry force of the form as a sensation to modify Mind and bring back force of Mind as will to modify Matter. It is therefore this nerve-energy which we usually mean when we talk of Life; it is the Prana or Life-force of the Indian system. But nerve-energy is only the form it takes in the animal being; the same Pranic energy is present in all forms down to the atom, since everywhere it is the same in essence and everywhere it is the same operation of Conscious-Force, - Force supporting and modifying the substantial existence of its own forms, Force with sense and mind secretly active but at first involved in the form and preparing to emerge, then finally emerging from their involution. This is the whole significance of the omnipresent Life that has manifested and inhabits the material universe.

1.2.03_-_The_Interpretation_of_Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  There are those who follow neither Sayana and Shankara nor the Europeans, but interpret Veda and Vedanta for themselves, yet permit themselves to be the slaves of another kind of irrelevancy. They come to the Veda with a preconceived and established opinion and seek in it a support for some trifling polemic; they degrade it to the position of a backer in an intellectual prizefight. Opinions are not knowledge, they are only sidelights on knowledge. Most often they are illegitimate extensions of an imperfect knowledge. A man has perhaps travelled to England and seen Cumberland and the lakes; he comes back and imagines England ever after as a country full of verdant mountains, faery woodlands, peaceful and enchanted waters.
  

1.240_-_Talks_2, #unset, #H. P. Lovecraft, #unset
  M.: All questions relating to mukti are inadmissible; because mukti means release from bondage which implies the present existence of bondage. There is no bondage and therefore no mukti either.
  D.: The sastras speak of it and its grades.
  

1.26_-_A_general_estimate_of_the_comparative_worth_of_Epic_Poetry_and_Tragedy., #Poetics, #Aristotle, #Philosophy
  Now, in the first place, this censure attaches not to the poetic but to the histrionic art; for gesticulation may be equally overdone in epic recitation, as by Sosi-stratus, or in lyrical competition, as by
  Mnasitheus the Opuntian. Next, all action is not to be condemned any more than all dancing--but only that of bad performers. Such was the fault found in Callippides, as also in others of our own day, who are censured for representing degraded women. Again, Tragedy like Epic poetry produces its effect even without action; it reveals its power by mere reading. If, then, in all other respects it is superior, this fault, we say, is not inherent in it.
  

1.26_-_The_Ascending_Series_of_Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  4:Even within the formula of the physical cosmos there is an ascending series in the scale of Matter which leads us from the more to the less dense, from the less to the more subtle. Where we reach the highest term of that series, the most supra-ethereal subtlety of material substance or formulation of Force, what lies beyond? Not a Nihil, not a void; for there is no such thing as absolute void or real nullity and what we call by that name is simply something beyond the grasp of our sense, our mind or our most subtle consciousness. Nor is it true that there is nothing beyond, or that some ethereal substance of Matter is the eternal beginning; for we know that Matter and material Force are only a last result of a pure Substance and pure Force in which consciousness is luminously self-aware and self-possessing and not as in Matter lost to itself in an inconscient sleep and an inert motion. What then is there between this material substance and that pure substance? For we do not leap from the one to the other, we do not pass at once from the inconscient to absolute consciousness. There must be and there are grades between inconscient substance and utterly self-conscious self-extension, as between the principle of Matter and the principle of Spirit.
  
  --
  
  7:In the next grade of substance the initial, dominating, determining fact is no longer substantial form and force, but life and conscious desire. Therefore the world beyond this material plane must be a world based upon a conscious cosmic vital Energy, a force of vital seeking and a force of Desire and their self-expression and not upon an inconscient or subconscient will taking the form of a material force and energy. All the forms, bodies, forces, life-movements, sense-movements, thought-movements, developments, culminations, self-fulfilments of that world must be dominated and determined by this initial fact of Conscious-Life to which Matter and Mind must subject themselves, must start from that, base themselves upon that, be limited or enlarged by its laws, powers, capacities, limitations; and if Mind there seeks to develop yet higher possibilities, still it must then too take account of the original vital formula of desire-force, its purpose and its demand upon the divine manifestation.
  
  --
  
  10:But how does this ascending series affect the possibilities of our material existence? It would not affect them at all if each plane of consciousness, each world of existence, each grade of substance, each degree of cosmic force were cut off entirely from that which precedes and that which follows it. But the opposite is the truth; the manifestation of the Spirit is a complex weft and in the design and pattern of one principle all the others enter as elements of the spiritual whole. Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually supermind and the higher degrees of the spiritual existence. Evolution comes by the unceasing pressure of the supra-material planes on the material compelling it to deliver out of itself their principles and powers which might conceivably otherwise have slept imprisoned in the rigidity of the material formula. This would even so have been improbable, since their presence there implies a purpose of deliverance; but still this necessity from below is actually very much aided by a kindred superior pressure.
  
  --
  
  12:Certainly, if that body, life and consciousness were limited to the possibilities of the gross body which are all that our physical senses and physical mentality accept, there would be a very narrow term for this evolution, and the human being could not hope to accomplish anything essentially greater than his present achievement. But this body, as ancient occult science discovered, is not the whole even of our physical being; this gross density is not all of our substance. The oldest Vedantic knowledge tells us of five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific and to each of these grades of our soul there corresponds a grade of our substance, a sheath as it was called in the ancient figurative language. A later psychology found that these five sheaths of our substance were the material of three bodies, gross physical, subtle and causal, in all of which the soul actually and simultaneously dwells, although here and now we are superficially conscious only of the material vehicle. But it is possible to become conscious in our other bodies as well and it is in fact the opening up of the veil between them and consequently between our physical, psychical and ideal personalities which is the cause of those "psychic" and "occult" phenomena that are now beginning to be increasingly though yet too little and too clumsily examined, even while they are far too much exploited. The old Hathayogins and Tantriks of India had long ago reduced this matter of the higher human life and body to a science. They had discovered six nervous centres of life in the dense body corresponding to six centres of life and mind faculty in the subtle, and they had found out subtle physical exercises by which these centres, now closed, could be opened up, the higher psychical life proper to our subtle existence entered into by man, and even the physical and vital obstructions to the experience of the ideal and spiritual being could be destroyed. It is significant that one prominent result claimed by the Hathayogins for their practices and verified in many respects was a control of the physical life-force which liberated them from some of the ordinary habits or so-called laws thought by physical science to be inseparable from life in the body.
  
  13:Behind all these terms of ancient psycho-physical science lies the one great fact and law of our being that whatever be its temporary poise of form, consciousness, power in this material evolution, there must be behind it and there is a greater, a truer existence of which this is only the external result and physically sensible aspect. Our substance does not end with the physical body; that is only the earthly pedestal, the terrestrial base, the material starting-point. As there are behind our waking mentality vaster ranges of consciousness subconscient and superconscient to it of which we become sometimes abnormally aware, so there are behind our gross physical being other and subtler grades of substance with a finer law and a greater power which support the denser body and which can by our entering into the ranges of consciousness belonging to them be made to impose that law and power on our dense matter and substitute their purer, higher, intenser conditions of being for the grossness and limitation of our present physical life and impulses and habits. If that be so, then the evolution of a nobler physical existence not limited by the ordinary conditions of animal birth and life and death, of difficult alimentation and facility of disorder and disease and subjection to poor and unsatisfied vital cravings ceases to have the appearance of a dream and chimera and becomes a possibility founded upon a rational and philosophic truth which is in accordance with all the rest that we have hitherto known, experienced or been able to think out about the overt and secret truth of our existence.
  
  14:So it should rationally be; for the uninterrupted series of the principles of our being and their close mutual connection is too evident for it to be possible that one of them should be condemned and cut off while the others are capable of a divine liberation. The ascent of man from the physical to the supramental must open out the possibility of a corresponding ascent in the grades of substance to that ideal or causal body which is proper to our supramental being, and the conquest of the lower principles by supermind and its liberation of them into a divine life and a divine mentality must also render possible a conquest of our physical limitations by the power and principle of supramental substance. And this means the evolution not only of an untrammelled consciousness, a mind and sense not shut up in the walls of the physical ego or limited to the poor basis of knowledge given by the physical organs of sense, but a lifepower liberated more and more from its mortal limitations, a physical life fit for a divine inhabitant and, - in the sense not of attachment or of restriction to our present corporeal frame but an exceeding of the law of the physical body, - the conquest of death, an earthly immortality. For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.
  

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:ONE POINT remains to be cleared which we have till now left in obscurity, the process of the lapse into the Ignorance; for we have seen that nothing in the original nature of Mind, Life or Matter necessitates a fall from Knowledge. It has been shown indeed that division of consciousness is the basis of the Ignorance, a division of individual consciousness from the cosmic and the transcendent of which yet it is an intimate part, in essence inseparable, a division of Mind from the supramental Truth of which it should be a subordinate action, of Life from the original Force of which it is one energism, of Matter from the original Existence of which it is one form of substance. But it has still to be made clear how this division came about in the Indivisible, by what peculiar self-diminishing or self-effacing action of Consciousness-Force in the Being: for since all is a movement of that Force, only by some such action obscuring its own plenary light and power can there have arisen the dynamic and effective phenomenon of the Ignorance. But this problem can be left over to be treated in a more close examination of the dual phenomenon of Knowledge-Ignorance which makes our consciousness a blend of light and darkness, a half-light between the full day of the supramental Truth and the night of the material Inconscience. All that is necessary to note at present is that it must be in its essential character an exclusive concentration on one movement and status of Conscious Being, which puts all the rest of consciousness and being behind and veils it from that one movement's now partial knowledge.
  2:Still there is one aspect of this problem which must be immediately considered; it is the gulf created between Mind as we know it and the supramental Truth-Consciousness of which we have found Mind in its origin to be a subordinate process. For this gulf is considerable and, if there are no gradations between the two levels of consciousness, a transition from one to the other, either in the descending involution of Spirit into Matter or the corresponding evolution in Matter of the concealed grades leading back to the Spirit, seems in the highest degree improbable, if not impossible. For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, - as if bright or shadowy photographs or films of a distant Reality were all that it could achieve. Supermind, on the contrary, is in actual and natural possession of the Truth and its formations are forms of the Reality, not constructions, representations or indicative figures. No doubt, the evolving Mind in us is hampered by its encasement in the obscurity of this life and body, and the original Mind principle in the involutionary descent is a thing of greater power to which we have not fully reached, able to act with freedom in its own sphere or province, to build more revelatory constructions, more minutely inspired formations, more subtle and significant embodiments in which the light of Truth is present and palpable. But still that too is not likely to be essentially different in its characteristic action, for it too is a movement into the Ignorance, not a still unseparated portion of the Truth-Consciousness. There must be somewhere in the descending and ascending scale of Being an intermediate power and plane of consciousness, perhaps something more than that, something with an original creative force, through which the involutionary transition from Mind in the Knowledge to Mind in the Ignorance was effected and through which again the evolutionary reverse transition becomes intelligible and possible. For the involutionary transition this intervention is a logical imperative, for the evolutionary it is a practical necessity. For in the evolution there are indeed radical transitions, from indeterminate Energy to organised Matter, from inanimate Matter to Life, from a subconscious or submental to a perceptive and feeling and acting Life, from primitive animal mentality to conceptive reasoning Mind observing and governing Life and observing itself also, able to act as an independent entity and even to seek consciously for self-transcendence; but these leaps, even when considerable, are to some extent prepared by slow gradations which make them conceivable and feasible. There can be no such immense hiatus as seems to exist between supramental Truth-Consciousness and the Mind in the Ignorance.
  3:But if such intervening gradations exist, it is clear that they must be superconscient to human mind which does not seem to have in its normal state any entry into these higher grades of being. Man is limited in his consciousness by mind and even by a given range or scale of mind: what is below his mind, submental or mental but nether to his scale, readily seems to him subconscious or not distinguishable from complete inconscience; what is above it is to him superconscious and he is almost inclined to regard it as void of awareness, a sort of luminous Inconscience. Just as he is limited to a certain scale of sounds or of colours and what is above or below that scale is to him inaudible and invisible or at least indistinguishable, so is it with his scale of mental consciousness, confined at either extremity by an incapacity which marks his upper and his nether limit. He has no sufficient means of communication even with the animal who is his mental congener, though not his equal, and he is even capable of denying mind or real consciousness to it because its modes are other and narrower than those with which in himself and his kind he is familiar; he can observe submental being from outside but cannot at all communicate with it or enter intimately into its nature. Equally the superconscious is to him a closed book which may well be filled only with empty pages. At first sight, then, it would appear as if he had no means of contact with these higher gradations of consciousness: if so, they cannot act as links or bridges and his evolution must cease with his accomplished mental range and cannot exceed it; Nature in drawing these limits has written finis to his upward endeavour.
  4:But when we look more closely, we perceive that this normality is deceptive and that in fact there are several directions in which human mind reaches beyond itself, tends towards selfexceeding; these are precisely the necessary lines of contact or veiled or half-veiled passages which connect it with higher grades of consciousness of the self-manifesting Spirit. First, we have noted the place Intuition occupies in the human means of knowledge, and Intuition is in its very nature a projection of the characteristic action of these higher grades into the mind of Ignorance. It is true that in human mind its action is largely hidden by the interventions of our normal intelligence; a pure intuition is a rare occurrence in our mental activity: for what we call by the name is usually a point of direct knowledge which is immediately caught and coated over with mental stuff, so that it serves only as an invisible or a very tiny nucleus of a crystallisation which is in its mass intellectual or otherwise mental in character; or else the flash of intuition is quickly replaced or intercepted, before it has a chance of manifesting itself, by a rapid imitative mental movement, insight or quick perception or some swift-leaping process of thought which owes its appearance to the stimulus of the coming intuition but obstructs its entry or covers it with a substituted mental suggestion true or erroneous but in either case not the authentic intuitive movement. Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a halfveiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spiritranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, - towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process. Again, there is not an entire absence of penetration from above into our mental limits. The phenomena of genius are really the result of such a penetration, - veiled no doubt, because the light of the superior consciousness not only acts within narrow limits, usually in a special field, without any regulated separate organisation of its characteristic energies, often indeed quite fitfully, erratically and with a supernormal or abnormal irresponsible governance, but also in entering the mind it subdues and adapts itself to mind substance so that it is only a modified or diminished dynamis that reaches us, not all the original divine luminosity of what might be called the overhead consciousness beyond us.
  Still the phenomena of inspiration, of revelatory vision or of intuitive perception and intuitive discernment, surpassing our less illumined or less powerful normal mind-action, are there and their origin is unmistakable. Finally, there is the vast and multitudinous field of mystic and spiritual experience, and here the gates already lie wide open to the possibility of extending our consciousness beyond its present limits, - unless, indeed, by an obscurantism that refuses to inquire or an attachment to our boundaries of mental normality we shut them or turn away from the vistas they open before us. But in our present investigation we cannot afford to neglect the possibilities which these domains of mankind's endeavour bring near to us, or the added knowledge of oneself and of the veiled Reality which is their gift to human mind, the greater light which arms them with the right to act upon us and is the innate power of their existence.

1.29_-_What_is_Certainty?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The Master of the Temple deals very simply and efficiently with problems of this kind. "The Mind" (says he) of this Party of the First Part, hereinafter referred to as Frater N (or whatever his 8 = 3 motto may be) is so constructed that the interval from C to C is most harmoniously divided into n notes; that of the Party of the Second Part hereinafter referred to as not a Heretic, an Atheist, a Bolshie, ad Die-hard, a Schismatic, an Anarchist, a Black Magician, a Friend of Aleister Crowley, or whatever may be the current term of abuse Mr. A, Lord B, the Duke of C, Mrs. X, or whatever he or she may chance to be called into five. The Structure called of-all-Truth in neither of us is affected in the least, any more than in the reading of a Thermometer with Fahrenheit on one side and Centigrade on the other.
  

1.300_-_1.400_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  D.: The sastras speak of it and its grades.
  

1.32_-_How_can_a_Yogi_ever_be_Worried?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The other way may be called the Taoist aspect. First, however, let me explain the point of view of the Master of the Temple, as it is so similar. You should remember from your reading what happens in this grade. The new Master is "cast out" into the sphere appropriate to the nature of his own particular Great Work. And it is proper for him to act in true accordance with the nature of the man as he was when he passed through that Sphere (or grade) on his upward journey. Thus, if he be cast out into 3 = 8, it is no part of his work to aim at the virtues of a 4 = 7; all that has been done long before. It is no business of his to be bothering his head about anything at all but his Work; so he must react to events as they occur in the way natural to him without trying to "improve himself." (This, of course, applies not only to worry, but to all his funny little ways.)
  

1.3.5.02_-_Man_and_the_Supermind, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  Man is a being from the mental worlds whose mentality works here involved, obscure and degraded in a physical brain, shut off from its own divinest powers and impotent to change life beyond certain narrow and precarious limits. Even in the highest of his kind it is baulked of its luminous possibilities of supreme force and freedom by this dependence. Most often and in most men it is only a servitor, a purveyor of amusements, a caterer of needs and interests to the life and the body. But the superman will be a gnostic king of Nature; supermind in him even in its evolutionary beginnings will appear as a ray of the eternal omniscience and omnipotence. Sovereign and irresistible
  

1.35_-_The_Tao_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  When I walked across China in 1905-6, I was fully armed and accoutred by the above qualifications to attack the till-then-insoluble problem of the Chinese conception of religious truth. Practical studies of the psychology of such Mongolians as I had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. I was therefore prepared to examine the doctrines of their religious and philosophic Masters without prejudice such as had always rendered nugatory the efforts of missionary sinologists; indeed, all oriental scholars with the single exception of Rhys Davids. Until his time, translators had invariable assumed, with absurd naivt, or (more often) arrogant bigotry, that a Chinese writer must be putting forth either a more or less distorted and degraded variation of some Christian conception, or utterly puerile absurdities. Even so great a man as Max Mller, in his introduction to the Upanishads, seems only half inclined to admit that the apparent triviality and folly of many passages in these so-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible.
  

1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Now here I must tell you a story which may throw a good deal of light on much that is obscure in the political situation of '25 to date. The venerable lady (S.H. Soror I.W.E. 8 = 3[92]) who, on the death of S.H. Frater 8 = 3 Otto Gebhardi, succeeded him as my representative in Germany (note that all this pertains to the AA; the O.T.O. is not directly concerned) attained the grade of Hermit (AL I, 40). Watching the situation in Europe, she became constantly more convinced that Adolf Hitler was her "Magical child;" and she conceived it to be her duty to devote her life (for the Hermit "gives only of his Light unto men") to his Magical Education. Knowing that the hegemony of the world would fall to the nation that first accepted the Law of Thelema, she made haste to put the Book of the Law in the hands of her "child." Upon him it most undoubtedly made the deepest impression, especially as she swore him most solemnly to secrecy as to the source of his power. (Obviously, he would not wish to share it with other.). From time to time, when circumstances suggested it, she wrote to him, enclosing pertinent sections of my commentary, of which I had given her a copy at the time of the "Zeugnis."[AC43]
  

1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The Vision and the Voice, Aethyrs XVI end, gives an immense amount of detail; it must be studied intensely, with diligence, with Will, and with imagination. Not only the attainment of the grade, but the events which go with, or come after, it; all these are described as actual Experience. Even so, it is all extraordinarily difficult until you have been through it yourself.
  

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    I am inclined to make my Silence include all forms of personal work, and this is very hard to give up, if only because I am still afraid of 'failure,' which is absurd. I ought evidently to be non-attached, even to avoiding the Woes-Attendant-Upon-Refusing-The-Curse-Of-My-grade, if I may be pardoned the expression.
  

1.61_-_Power_and_Authority, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  In our own case, though Our authority is at least as absolute as that of the Pope and the Church of Rome, it does not confer upon me any power transferable to others by any act of Our will. Our own authority came to Us because it was earned, and when We confer grades upon other people Our gift is entirely nugatory unless the beneficiary has won his spurs.
  
  --
  
  There is another side to this matter which is really approximating to the criminal. There are any number of teachers and masters and bishops and goodness knows what else running around doing what is little better than peddling grades and degrees and secrets. Such practices are of course no better than common fraud.
  

1.65_-_Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The figure on which this is based was probably a copy of the diagram accompanying the first edition of Little Essays Toward Truth and shows the AA grades on the Tree of Life along with the Four Worlds and the Qabalistic Soul.[4 Worlds]
  

1.71_-_Morality_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Then you go on about "not only invisible chiefs*[AC51] of the AA . . . . . but also the Chiefs of the Golden Dawn . . ." The Golden Dawn is merely the name for the Outer Order: see Magick pp. 230-231. You have never been taught to read carefully. You write of Theoricus as the grade following Neophyte: it isn't. Back to _Magick_ pp. 230-231![140] You have never taken the trouble to go with me through the Rituals of O.T.O., or you would not ask such questions. The O.T.O. is a training of the Masonic type; there is no "astral" work in it at all, nor any Yoga. There is a certain amount of Qabalah, and that of great doctrinal value. But the really vital matter is the gradual progress towards disclosure of the Secret of the Ninth Degree. To use that secret to advantage involves mastery both of Yoga and of Magick; but neither is taught in the Order. Now it comes to be mentioned, this is really very strange. However, I didn't invent the system; I must suppose that those who did knew what they were about.
  

1.72_-_Education, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  I put this in for you because an American officer,[147] very dear to me, flited from the Front for a few days to ask me a few questions oh, "very much above your exalted grade" my dear and I thought it might be useful to him to learn this game, needing, as it does, such very meagre apparatus, to wile away some of the long hours between attacks. He picked it up quickly enough; but, after a bit when I suggested that he should pass it on to his comrades-in-arms, he jeered at me openly!
  

1.75_-_The_AA_and_the_Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    Am I to understand that the AA has two main lines of Work. (1) The initiation of Individuals, (2) Action on the world in general say "Weltpolitik"? Because your letters on the # History of Magick do imply (2); and yet the AA discourages any form of group working. Is it that the Masters (8 = 3 Magistri Templi) having been admitted to the Third Order the AA proper; below this are R.R. et A.C. and GD are no longer liable to the dangers which make group activity in lower grades undesirable. Or do they still work as Individuals, yet, because they are initiates, appear to act as a corporate body? You have often expressed yourself as if this were so. 'Of course, They had to pick on me to do the dirty work' is a typical growl of the old Big Lion! But again there is that Magical Memory of yours when you came down from that Hermitage in the little wood overhanging the nullah below the Great Peak 'somewhere in Asia' and sat in some sort of Consistory in the valley where the great Lamaserai or whatever it was towers over the track, (I quote some of your phrases from memory.) Which is it?"
  

1.78_-_Sore_Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    "Il n'appartient vraiment qu'aux races dgrades
    D'avoir lchment peur des faits et des ides."

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  I must conclude with a warning. So many of these branches of magick are so fascinating that any one of them is liable to take hold of the Magician by the short hair and upset his balance completely. It should never be forgotten for a single moment that the central and essential work of the Magicians is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step crossing of the abyss and the attainment of the grade of Master of the Temple.
  
  --
  
  The second part of this letter, which appears to be expanding into a sort of essay, will be devoted to Yoga. You will have noticed that the grade of Master of the Temple is itself intimately associated with Yoga. It is when one reaches this plane that the apparently contradictory forms of the Great Work, Magick and Yoga, begin to converge, though even earlier in the course of the work it must have been noticed that achievements in Yoga have been of great assistance to magical operations, and that many of the mental states necessary to the development of the Magician are identical with those attained in the course of the strictly technical Yogic operations.
  

1.A_-_ANTHROPOLOGY,_THE_SOUL, #Philosophy of Mind, #G. W. F. Hegel, #Philosophy
  (b) Where a human being's senses and intellect are sound, he is fully and intelligently alive to that reality of his which gives concrete filling to his individuality: but he is awake to it in the form of interconnection between himself and the features of that reality conceived as an external and a separate world, and he is aware that this world is in itself also a complex of interconnections of a practically intelligible kind. In his subjective ideas and plans he has also before him this causally connected scheme of things he calls his world and the series of means which bring his ideas and his purposes into adjustment with the objective existences, which are also means and ends to each other. At the same time, this world which is outside him has its threads in him to such a degree that it is these threads which make him what he really is: he too would become extinct if these externalities were to disappear, unless by the aid of religion, subjective reason, and character, he is in a remarkable degree selfsupporting and independent of them. But, then, in the latter case he is less susceptible of the psychical state here spoken of. - As an illustration of that identity with the surroundings may be noted the effect produced by the death of beloved relatives, friends, etc. on those left behind, so that the one dies or pines away with the loss of the other. (Thus Cato, after the downfall of the Roman republic, could live no longer: his inner reality was neither wider nor higher than it.) Compare home-sickness, and the like.
  (c) But when all that occupies the waking consciousness, the world outside it and its relationship to that world, is under a veil, and the soul is thus sunk in sleep (in magnetic sleep, in catalepsy, and other diseases, for example, those connected with female development, or at the approach of death, etc.), then that immanent actuality of the individual remains the same substantial total as before, but now as a purely sensitive life with an inward vision and an inward consciousness. And because it is the adult, formed, and developed consciousness which is degraded into this state of sensitivity, it retains along with its content a certain nominal self-hood, a formal vision and awareness, which, however, does not go so far as the conscious judgement or discernment by which its contents, when it is healthy and awake, exist for it as an outward objectivity. The individual is thus a monad which is inwardly aware of its actuality - a genius which beholds itself. The characteristic point in such knowledge is that the very same facts (which for the healthy consciousness are an objective practical reality, and to know which, in its sober moods, it needs the intelligent chain of means and conditions in all their real expansion) are now immediately known and perceived in this immanence. This perception is a sort of clairvoyance; for it is a consciousness living in the undivided substantiality of the genius, and finding itself in the very heart of the interconnection, and so can dispense with the series of conditions, external one to another, which lead up to the result - conditions which cool reflection has in succession to traverse and in so doing feels the limits of its own external individuality. But such clairvoyance - just because its dim and turbid vision does not present the facts in a rational interconnection - is for that very reason at the mercy of every private contingency of feeling and fancy, etc. - not to mention that foreign suggestions (see later) intrude into its vision. It is thus impossible to make out whether what the clairvoyants really see preponderates over what they deceive themselves in. - But it is absurd to treat this visionary state as a sublime mental phase and as a truer state, capable of conveying general truths.[5]
  [5] Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns, who supposed that the Platonic language on the subject of enthusiasm authorized their belief in the sublimity of the revelations of somnambulistic vision. Plato says in the Timaeus (p. 71),
  --
  To mould such an aim in the organic body is to bring out and express the 'ideality' which is implicit in matter always, and especially so in the specific bodily part, and thus to enable the soul, under its volitional and conceptual characters, to exist as substance in its corporeity. In this way an aptitude shows the corporeity rendered completely pervious, made into an instrument, so that when the conception (e.g. a series of musical notes) is in me, then without resistance and with ease the body gives them correct utterance.
  The form of habit applies to all kinds and grades of mental action. The most external of them, i.e. the spatial direction of an individual, viz. his upright posture, has been by will made a habit - a position taken without adjustment and without consciousness - which continues to be an affair of his persistent will; for the man stands only because and in so far as he wills to stand, and only so long as he wills it without consciousness. Similarly our eyesight is the concrete habit which, without an express adjustment, combines in a single act the several modifications of sensation, consciousness, intuition, intelligence, etc., which make it up. Thinking, too, however free and active in its own pure element it becomes, no less requires habit and familiarity (this impromptuity or form of immediacy), by which it is the property of my single self where I can freely and in all directions range. It is through this habit that I come to realize my existence as a thinking being. Even here, in this spontaneity of self-centred thought, there is a partnership of soul and body (hence, want of habit and too-long-continued thinking cause headache); habit diminishes this feeling, by making the natural function an immediacy of the
   soul. Habit on an ampler scale, and carried out in the strictly intellectual range, is recollection and memory, whereof we shall speak later.

2.01_-_The_Two_Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The workings of the gunas are only the superficial unstable becomings of reason, mind, sense, ego, life and matter, sattvika bhava rajasas tamasas ca; but this is rather the essential stable original intimate power of the becoming, svabhava. It is that which determines the primary law of all becoming and of each
  Jiva; it constitutes the essence and develops the movement of the nature. It is a principle in each creature that derives from and is immediately related to a transcendent divine Becoming, that of the Ishwara, madbhavah.. In this relation of the divine bhava to the svabhava and of the svabhava to the superficial bhavah., of the divine Nature to the individual self-nature and of the self-nature in its pure and original quality to the phenomenal nature in all its mixed and confused play of qualities, we find the link between that supreme and this lower existence. The degraded powers and values of the inferior Prakriti derive from
  

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  her ablest exponents to support the absurdity. Christian theology
  was inconsistent enough when it degraded man to the dust as
  a worm and clod, yet declared him capable of divinity by the

2.04_-_Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  3:This use of concentration implies like every other a previous purification; it implies also in the end a renunciation, a cessation and lastly an ascent into the absolute and transcendent state of Samadhi from which if it culminates, if it endures, there is, except perhaps for one soul out of many thousands, no return. For by that we go to the "supreme state of the Eternal whence souls revert not" into the cyclic action of Nature305a; and it is into this Samadhi that the Yogin who aims at release from the world seeks to pass away at the time of leaving his body. We see this succession in the discipline of the Rajayoga. For first the Rajayogin must arrive at a certain moral and spiritual purity; he must get rid of the lower or downward activities of his mind, but afterwards he must stop all its activities and concentrate himself in the one idea that leads from activity to the quiescence of status. The Rajayogic concentration has several stages, that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads, and only the last is termed Samadhi in the Rajayoga although the word is capable, as in the Gita, of a much wider sense. But in the Rajayogic Samadhi there are different grades of status, -- that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. Ill all Yoga there are indeed many preparatory objects of thought-concentration, forms, verbal formulas of thought, significant names, all of which are supports305b to the mind ill this movement, all of which have to be used and transcended; the highest support according to the Upanishads is the mystic syllable AUM, whose three letters represent the Brahman or Supreme Self in its three degrees of status, the Waking Soul, the Dream Soul and the Sleep Soul, and the whole potent sound rises towards that which is beyond status as beyond activity305c. For of all Yoga of knowledge the final goal is the Transcendent.
  

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   in the form of humanity consents to bear this suffering, or if the soul in humanity is meant to be drawn to the Divine Spirit and is His associate in the play of imperfection here, in the delight of perfect being otherwhere, the Lila may still remain a paradox, but it ceases to be a cruel or revolting paradox; it can at most be regarded as a strange mystery and to the reason inexplicable. To explain it there must be two missing elements, a conscious assent by the soul to this manifestation and a reason in the All-Wisdom that makes the play significant and intelligible.
  The strangeness of the play diminishes, the paradox loses its edge of sharpness if we discover that, although fixed grades exist each with its appropriate order of nature, they are only firm steps for a progressive ascent of the souls embodied in forms of matter, a progressive divine manifestation which rises from the inconscient to the superconscient or all-conscient status with the human consciousness as its decisive point of transition. Imperfection becomes then a necessary term of the manifestation: for, since all the divine nature is concealed but present in the
  Inconscient, it must be gradually delivered out of it; this graduation necessitates a partial unfolding, and this partial character or incompleteness of the unfolding necessitates imperfection.

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   consciousness are a record or transcript of physical things and of our contacts with the physical universe. No doubt, all the three states can be classed as parts of an illusion, our experiences of them can be ranked together as constructions of an illusory consciousness, our waking state no less illusory than our dream state or sleep state, since the only true truth or real reality is the incommunicable Self or One-Existence (Atman, Adwaita) which is the fourth state of the Self described by the Vedanta. But it is equally possible to regard and rank them together as three different orders of one Reality or as three states of consciousness in which is embodied our contact with three different grades of self-experience and world-experience.
  If this is a true account of dream experience, dreams can no longer be classed as a mere unreal figure of unreal things temporarily imposed upon our half-unconsciousness as a reality; the analogy therefore fails even as an illustrative support for the theory of the cosmic Illusion. It may be said, however, that our dreams are not themselves realities but only a transcript of reality, a system of symbol-images, and our waking experience of the universe is similarly not a reality but only a transcript of reality, a series or collection of symbol-images. It is quite true that primarily we see the physical universe only through a system of images impressed or imposed on our senses and so far the contention is justified; it may also be admitted that in a certain sense and from one view-point our experiences and activities can be considered as symbols of a truth which our lives are trying to express but at present only with a partial success and an imperfect coherence. If that were all, life might be described as a dream-experience of self and things in the consciousness of the Infinite. But although our primary evidence of the objects of the universe consists of a structure of sense images, these are completed, validated, set in order by an automatic intuition in the consciousness which immediately relates the image with the thing imaged and gets the tangible experience of the object, so that we are not merely regarding or reading a translation or sense-transcript of the reality but looking through the senseimage to the reality. This adequacy is amplified too by the action

2.07_-_The_Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  62:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics.
  63:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to "interpret every phenomenon as a particular dealing of God with his soul."
  64:But even the beginner may attempt this practice with advantage.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  godhead of _decadence,_ shorn of its masculine virtues and passions
  is perforce converted into the God of the physiologically degraded,
  of the weak. Of course they do not call themselves the weak, they

2.1.02_-_Classification_of_the_Parts_of_the_Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  You speak of the gulf below the Overmind. But is there a gulf - or any other gulf than human unconsciousness? In all the series of the planes or grades of consciousness there is nowhere any real gulf, always there are connecting gradations and one can ascend from step to step. Between the Overmind and the human mind there are a number of more and more luminous gradations; but, as these are superconscient to human mind
  (except one or two of the lowest of which it gets some direct touches), it is apt to regard them as a superior Inconscience.

2.1.02_-_Nature_The_World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  The essential mark of the descent of the consciousness from its highest grade in the supreme spirit is the constant diminution of the power of Sachchidananda, the intensity of its force, force of being, force of consciousness, force of bliss. The intensity of all these three in the supreme status is ineffable;
  

2.1.03_-_Man_and_Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  There is a stupendous hierarchy of grades of consciousness between darkest Matter and most luminous spirit. Consciousness in Matter has to go on climbing to the very top of the series and return with all it has to give us before the evolution can utterly fulfil its purpose.
  
  * *
  Matter, Life, Mind, Supermind or Gnosis, and beyond these the quadruple power of a supreme Being-Consciousness-ForceBliss - these are the grades of the evolutionary ascent from inconscience to the Superconscience.
  
  --
  64
  At each capital step of Nature's ascent there is a reversal of consciousness in the evolving spirit. As when a climber turns on a summit to which he has laboured and looks down with an exalted and wider power of vision on all that was once above or on a level with him but is now below his feet, the evolutionary being not only transcends his past self, his former now exceeded status, but commands from a higher grade of self-experience and vision, with a new apprehending feeling or a new comprehending sight and effectuating power, in a greater system of values, all that was once his own consciousness but is now below his tops and belongs to an inferior creation. This reversal is the sign of a decisive victory and the seal of a radical progress in Nature.
  
  The new consciousness attained in the spiritual evolution is always higher in grade and power, always larger, more comprehensive, wider in sight and feeling, richer and finer in faculties, more complex, organic, dominating than the consciousness that was once our own but is now left behind us. There are greater breadths and spaces, heights before impossible, unexpected depths and intimacies. There is a luminous expansion
  

2.11_-_The_Modes_of_the_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The place of the divine Personality in our synthesis will best be considered when we come to speak of the Yoga of devotion; it is enough here to indicate that it has its place and keeps it in the integral Yoga even when liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers365; a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source of all idea and fact of personality in that which the Upanishad indicates by the single word Lie without fixing any attributes. It is there that our realisations of the personal and the impersonal Divine meet and become one in the utter Godhead. For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.
  

2.12_-_The_Position_of_The_Sefirot, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #unset
  semblage of complementary factors. This form auto
  matically decreed for this graded series; consequently, He
  

2.12_-_The_Robe, #Liber ABA, #Aleister Crowley, #Philosophy
  CHAPTER XII:THE ROBE
  1:THE Robe of the Magician may be varied according to his grade and the nature of his working.
  2:There are two principal Robes, the white and the black; of these the black is more important than the white, for the white has no hood. These Robes may be varied by the addition of various symbols, but in any case the shape of the Robe is a Tau.

2.14_-_The_Passive_and_the_Active_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The difficulty which the mental being experiences in arriving at an integral realisation of true being and world-being may be met by following one or other of two different lines of his self-development. He may evolve himself from plane to plane of his own being and embrace on each successively his oneness with the world and with Sachchidananda realised as the Purusha and prakriti, Conscious-Soul and Nature-Soul of that plane, taking into himself the action of the lower grades of being as he ascends. He may, that is to say, work out by a sort of inclusive process of self-enlargement arid transformation the evolution of the material into the divine or spiritual man. This seems to have been the method of the most ancient sages of which we get some glimpse in the Rig Veda and some of the Upanishads384. He may, on the other hand, aim straight at the realisation of pure self-existence on the highest plane of mental being and from that secure basis realise spiritually under the conditions of his mentality the process by which the self-existent becomes all existences, but without that descent into the self-divided egoistic consciousness which is a circumstance of evolution in the Ignorance. Thus identified with Sachchidananda in the universal self-existence as the spiritualised mental being, he may then ascend beyond to the supramental plane of the pure spiritual existence. It is the latter method the stages of which we may now attempt to trace for the seeker by the path of knowledge.
  

2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Secondly, there is that which he knows only indirectly by his mind and bodily senses and its effects upon them, yet must strive always to know more and more completely: for he sees also this rest of being with which he is so closely identified and yet from which he is so separate, - the cosmos, world, Nature, other individual existences whom he perceives as always like himself and yet always unlike; for they are the same in nature even to the plant and the animal and yet different in nature.
  Each seems to go its own way, to be a separate being, and yet each is impelled by the same movement and follows in its own grade the same vast curve of evolution as himself. Finally, he sees or rather divines something else which he does not know at all except quite indirectly; for he knows it only through himself and that at which his being aims, through the world and that at which it seems to point and which it is either striving obscurely to reach and express by its imperfect figures or, at least, founds them without knowing it on their secret relation to that invisible Reality and occult Infinite.
  This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left. To do that he affirms only himself as cause and all the rest as mere creations of his mind, or he affirms only Nature and all the rest as nothing but phenomena of Nature-Energy, or he affirms only God, the Absolute, and all the rest as no more than illusions which That thrusts upon itself or on us by an inexplicable Maya.

2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  At the outset, we can easily see that, since this is an evolution out of a material Inconscience into spiritual consciousness, an evolutionary self-building of Spirit on a base of Matter, there must be in the process a development of a triple character.
  An evolution of forms of Matter more and more subtly and intricately organised so as to admit the action of a growing, a more and more complex and subtle and capable organisation of consciousness is the indispensable physical foundation. An upward evolutionary progress of the consciousness itself from grade to higher grade, an ascent, is the evident spiral line or emerging curve that, on this foundation, the evolution must describe. A taking up of what has already been evolved into each higher grade as it is reached and a transformation more or less complete so as to admit of a total changed working of the whole being and nature, an integration, must be also part of the process, if the evolution is to be effective.
  The end of this triple process must be a radical change of the action of the Ignorance into an action of Knowledge, of our basis of inconscience into a basis of complete consciousness, - a completeness which exists at present only in what is to us the superconscience. Each ascent will bring with it a partial change and modification of the old nature taken up and subjected to a new fundamental principle; the inconscience will be turned into a partial consciousness, an ignorance seeking for more and more knowledge and mastery: but at some point there must be an ascent which substitutes the principle of knowledge, of a fundamental true consciousness, the consciousness of the Spirit, for the inconscience and ignorance. An evolution in the Inconscience is the beginning, an evolution in the Ignorance is the middle, but the end is the liberation of the spirit into its true consciousness and an evolution in the Knowledge. This is actually what we find to be the law and method of the process which has hitherto been followed and by all signs is likely to be followed in her future working by evolutionary Nature. A first involutionary foundation in which originates all that has to evolve, an emergence and action of the involved powers in or upon that foundation in an ascending series, and a culminating emergence of the highest power of all as the agent of a supreme manifestation are the necessary stages of the journey of evolutionary Nature.
  --
  If there is to be an entire transformation, it can only be by the full emergence of the law of the spirit; its power of supermind or gnosis must have entered into Matter and it must evolve in Matter. It must change the mental into the supramental being, make the inconscient in us conscious, spiritualise our material substance, erect its law of gnostic consciousness in our whole evolutionary being and nature. This must be the culminating emergence or, at least, that stage in the emergence which first decisively changes the nature of the evolution by transforming its action of Ignorance and its basis of Inconscience.
  This movement of evolution, of a progressive self-manifestation of the Spirit in a material universe, has to make its account at every step with the fact of the involution of consciousness and force in the form and activity of material substance. For it proceeds by an awakening of the involved consciousness and force and its ascent from principle to principle, from grade to grade, from power to power of the secret Spirit, but this is not a free transference to a higher status. The law of action, the force of action of each grade or power in its emergence is determined, not by its own free, full and pure law of nature or vim of energy, but partly by the material organisation provided for it and partly by its own status, achieved degree, accomplished fact of consciousness which it has been able to impose upon Matter.
  Its effectivity is in some sort made up of a balance between the actual extent of this evolutionary emergence and the countervailing extent to which the emergent power is still enveloped, penetrated, diminished by the domination and continuing grip of the Inconscience. Mind as we see it is not mind pure and free, but mind clouded and diminished by an enveloping nescience, mind labouring and struggling to deliver knowledge out of that nescience. All depends upon the more or less involved or more or less evolved condition of consciousness, - quite involved in inconscient matter, hesitating on the verge between involution and conscious evolution in the first or non-animal forms of life in matter, consciously evolving but greatly limited and hampered in mind housed in a living body, destined to be fully evolved by the awakening of the supermind in the embodied mental being and nature.
  To each grade in this series achieved by the evolving Consciousness belongs its appropriate class of existences, - one by one there appear material forms and forces, vegetable life, animals and half-animal man, developed human beings, imperfectly evolved or more evolved spiritual beings: but because of the continuity of the evolutionary process there is no rigid separation between them; each new advance or formation takes up what was before. The animal takes up into himself living and inanimate Matter; man takes up both along with the animal existence. There are furrows left by the transitional process or separating demarcations settled by the fixed habit of Nature: but these distinguish one series from another, serve perhaps to prevent a fall back of what has been evolved, they do not cancel or cut the continuity of the evolution. The evolving Consciousness passes from one grade to another or from one series of steps to another either by an imperceptible process or by some bound or crisis or, perhaps, by an intervention from above, - some descent or ensouling or influence from higher planes of Nature. But, by whatever means, the Consciousness secretly indwelling in matter, the occult Inhabitant, is able thus to make its way upward from the lower to the higher gradations, taking up what it was into what it is and preparing to take up both into what it will be. Thus, having first laid down a basis of material being, material forms, forces, existences in which it seems to be lying inconscient, though in reality, as we know now, always subconsciently at work, it is able to manifest life and living beings, to manifest mind and mental beings in a material world, and must therefore be able to manifest there supermind also and supramental beings. Thus has come about the present status of the evolution of which man is the now apparent culmination but not the real ultimate summit; for he is himself a transitional being and stands at the turning-point of the whole movement. Evolution, being thus continuous, must have at any given moment a past with its fundamental results still in evidence, a present in which the results it is labouring over are in process of becoming, a future in which still unevolved powers and forms of being must appear till there is the full and perfect manifestation. The past has been the history of a slow and difficult subconscious working with effects on the surface, - it has been an unconscious evolution; the present is a middle stage, an uncertain spiral in which the human intelligence is used by the secret evolutionary Force of being and participates in its action without being fully taken into confidence, - it is an evolution slowly becoming conscious of itself; the future must be a more and more conscious evolution of the spiritual being until it is fully delivered into a self-aware action by the emergent gnostic principle.
  The first foundation in this emergence, the creation of forms of Matter, first of inconscient and inanimate, then of living and thinking Matter, the appearance of more and more organised bodies adapted to express a greater power of consciousness, has been studied from the physical side, the side of form-building, by Science; but very little light has been shed on the inner side, the side of consciousness, and what little has been observed is rather of its physical basis and instrumentation than of the progressive operations of Consciousness in its own nature. In the evolution, as it has been observed so far, although a continuity is there, - for Life takes up Matter and Mind takes up submental Life, the Mind of intelligence takes up the mind of life and sensation, - the leap from one grade of consciousness in the series to another grade seems to our eyes immense, the crossing of the gulf whether by bridge or by leap impossible; we fail to discover any concrete and satisfactory evidence of its accomplishment in the past or of the manner in which it was accomplished. Even in the outward evolution, even in the development of physical forms where the data are clearly in evidence, there are missing links that remain always missing; but in the evolution of consciousness the passage is still more difficult to account for, for it seems more like a transformation than a passage. It may be, however, that, by our incapacity to penetrate the subconscious, to sound the submental or to understand sufficiently a lower mentality different from ours, we are unable to observe the minute gradations, not only in each degree of the series, but on the borders between grade and grade: the scientist who does observe minutely the physical data, has been driven to believe in the continuity of evolution in spite of the gaps and missing links; if we could observe similarly the inner evolution, we could, no doubt, discover the possibility and the mode of these formidable transitions. But still there is a real, a radical difference between grade and grade, so much so that the passage from one to another seems a new creation, a miracle of metamorphosis rather than a natural predictable development or quiet passing from one state of being to another with its well-marked steps arranged in an easy sequence.
  These gulfs appear deeper, but less wide, as we rise higher in the scale of Nature. If there are rudiments of life-reaction in the metal, as has been recently contended, it may be identical with life-reaction in the plant in its essence, but what might be called the vital-physical difference is so considerable that one seems to us inanimate, the other, though not apparently conscious, might be called a living creature. Between the highest plant life and lowest animal the gulf is visibly deeper, for it is the difference between mind and the entire absence of any apparent or even rudimentary movement of mind: in the one the stuff of mental consciousness is unawakened though there is a life of vital reactions, a suppressed or subconscious or perhaps only submental sense vibration which seems to be intensely active; in the other, though the life is at first less automatic and secure in the subconscious way of living and in its own new way of overt consciousness imperfectly determined, still mind is awakened, - there is a conscious life, a profound transition has been made.
  But the community of the phenomenon of life between plant and animal, however different their organisation, narrows the gulf, even though it does not fill in its profundity. Between the highest animal and the lowest man there is a still deeper though narrower gulf to be crossed, the gulf between sense-mind and the intellect: for however we may insist on the primitive nature of the savage, we cannot alter the fact that the most primitive human being has above and beyond the sense-mind, emotional vitality and primary practical intelligence which we share with the animals, a human intellect and is capable - in whatever limits - of reflection, ideas, conscious invention, religious and ethical thought and feeling, everything fundamental of which man as a race is capable; he has the same kind of intelligence, it differs only in its past instruction and formative training and the degree of its developed capacity, intensity and activity. Still, in spite of these dividing furrows, we can no longer suppose that God or some Demiurge has manufactured each genus and species ready-made in body and in consciousness and left the matter there, having looked upon his work and seen that it was good. It has become evident that a secretly conscious or an inconscient Energy of creation has effected the transition by swift or slow degrees, by whatever means, devices, biological, physical or psychological machinery, - perhaps, having made it, did not care to preserve as distinct forms what were only stepping-stones and had no longer any function nor served any purpose in evolutionary Nature. But this explanation of the gaps is little more than a hypothesis which as yet we cannot sufficiently substantiate. It is probable at any rate that the reason for these radical differences is to be found in the working of the inner Force and not in the outer process of the evolutionary transition; if we look at it more deeply from that inner side, the difficulty of understanding ceases and these transitions become intelligible and indeed inevitable by the very nature of the evolutionary process and its principle.
  For if we look, not at the scientific or physical aspects, but at the psychological side of the question and inquire in what precisely the difference lies, we shall see that it consists in the rise of consciousness to another principle of being. The metal is fixed in the inconscient and inanimate principle of matter; even if we can suppose that it has some reactions suggestive of life in it or at least of rudimentary vibrations that in the plant developed into life, still it is not at all characteristically a form of life; it is characteristically a form of matter. The plant is fixed in a subconscient action of the principle of life, - not that it is not subject to matter or devoid of reactions that find their full meaning only in mind, for it seems to have submental reactions that in us are the foundation of pleasure and pain or of attraction and repulsion; but still it is a form of life, not of mere matter, nor is it, so far as we know, at all a mind-conscious being. Man and the animal are both mentally conscious beings: but the animal is fixed in vital mind and mind-sense and cannot exceed its limitations, while man has received into his sensemind the light of another principle, the intellect, which is really at once a reflection and a degradation of the supermind, a ray of gnosis seized by the sense-mentality and transformed by it into something other than its source: for it is agnostic like the sensemind in which and for which it works, not gnostic; it seeks to lay hold on knowledge, because it does not possess it, it does not like supermind hold knowledge in itself as its natural prerogative. In other words, in each of these forms of existence the universal being has fixed its action of consciousness in a different principle or, as between man and animal, in the modification of a lower by a higher though still not a highest-grade principle. It is this stride from one principle of being to another quite different principle of being that creates the transitions, the furrows, the sharp lines of distance, and makes, not all the difference, but still a radical characteristic difference between being and being in their nature.
  But it must be observed that this ascent, this successive fixing in higher and higher principles, does not carry with it the abandonment of the lower grades, any more than a status of existence in the lower grades means the entire absence of the higher principles. This heals the objection against the evolutionary theory created by these sharp lines of difference; for if the rudiments of the higher are present in the lower creation and the lower characters are taken up into the higher evolved being, that of itself constitutes an indubitable evolutionary process. What is necessary is a working that brings the lower gradation of being to a point at which the higher can manifest in it; at that point a pressure from some superior plane where the new power is dominant may assist towards a more or less rapid and decisive transition by a bound or a series of bounds, - a slow, creeping, imperceptible or even occult action is followed by a run and an evolutionary saltus across the border. It is in some such way that the transition from the lower to higher grades of consciousness seems to have been made in Nature.
  In fact, life, mind, supermind are present in the atom, are at work there, but invisible, occult, latent in a subconscious or apparently unconscious action of the Energy; there is an informing Spirit, but the outer force and figure of being, what we might call the formal or form existence as distinguished from the immanent or secretly governing consciousness, is lost in the physical action, is so absorbed into it as to be fixed in a stereotyped self-oblivion unaware of what it is and what it is doing.
  The electron and atom are in this view eternal somnambulists; each material object contains an outer or form consciousness involved, absorbed in the form, asleep, seeming to be an unconsciousness driven by an unknown and unfelt inner Existence, - he who is awake in the sleeper, the universal Inhabitant of the Upanishads, - an outer absorbed form-consciousness which, unlike that of the human somnambulist, has never been awake and is not always or ever on the point of waking. In the plant this outer form-consciousness is still in the state of sleep, but a sleep full of nervous dreams, always on the point of waking, but never waking. Life has appeared; in other words, force of concealed conscious being has been so much intensified, has raised itself to such a height of power as to develop or become capable of a new principle of action, that which we see as vitality, life-force. It has become vitally responsive to existence, though not mentally aware, and has put forth a new grade of activities of a higher and subtler value than any purely physical action. At the same time, it is capable of receiving and turning into these new lifevalues, into motions and phenomena of a vibration of vitality, life-contacts and physical contacts from other forms than its own and from universal Nature. This is a thing which forms of mere matter cannot do; they cannot turn contacts into life-values or any kind of value, partly because their power of reception, - although it exists, if occult evidence is to be trusted, - is not sufficiently awake to do anything but dumbly receive and imperceptibly react, partly because the energies transmitted by the contacts are too subtle to be utilised by the crude inorganic density of formed Matter. Life in the tree is determined by its physical body, but it takes up the physical existence and gives it a new value or system of values, - the life-value.
  The transition to the mind and sense that appear in the animal being, that which we call conscious life, is operated in the same manner. The force of being is so much intensified, rises to such a height as to admit or develop a new principle of existence, - apparently new at least in the world of Matter, - mentality. Animal being is mentally aware of existence, its own and others, puts forth a higher and subtler grade of activities, receives a wider range of contacts, mental, vital, physical, from forms other than its own, takes up the physical and vital existence and turns all it can get from them into sense values and vital-mind values. It senses body, it senses life, but it senses also mind; for it has not only blind nervous reactions, but conscious sensations, memories, impulses, volitions, emotions, mental associations, the stuff of feeling and thought and will. It has even a practical intelligence, founded on memory, association, stimulating need, observation, a power of device; it is capable of cunning, strategy, planning; it can invent, adapt to some extent its inventions, meet in this or that detail the demand of new circumstance. All is not in it a half-conscious instinct; the animal prepares human intelligence.
  But when we come to man, we see the whole thing becoming conscious; the world, which he epitomises, begins in him to reveal to itself its own nature. The higher animal is not the somnambulist, - as the very lowest animal forms still mainly or almost are, - but it has only a limited waking mind, capable of just what is necessary for its vital existence: in man the conscious mentality enlarges its wakefulness and, though not at first fully self-conscious, though still conscious only on the surface, can open more and more to his inner and integral being. As in the two lower ascents, there is a heightening of the force of conscious existence to a new power and a new range of subtle activities; there is a transition from vital mind to reflecting and thinking mind, there is developed a higher power of observation and invention, taking up and connecting data, conscious of process and result, a force of imagination and aesthetic creation, a higher more plastic sensibility, the co-ordinating and interpreting reason, the values no longer of a reflex or reactive but of a mastering, understanding, self-detaching intelligence. As in the lower ascents, so here there is also a widening of the range of consciousness; man is able to take in more of the world and of himself as well as to give to this knowledge higher and completer figures of conscious experience. So, too, there is here also the third constant element of the ascension; mind takes up the lower grades and gives to their action and reaction intelligent values.
  Man has not only like the animal the sense of his body and life, but an intelligent sense and idea of life and a conscious and observant perception of body. He takes up too the mental life of the animal, as well as the material and bodily; although he loses something in the process, he gives to what he retains a higher value; he has the intelligent sense and the idea of his sensations, emotions, volitions, impulses, mental associations; what was crude stuff of thought and feeling and will, capable only of gross determinations, he turns into the finished work and artistry of these things. For the animal too thinks, but in an automatic way based mainly on a mechanical series of memories and mental associations, accepting quickly or slowly the suggestions of Nature and only awakened to a more conscious personal action when there is need of close observation and device; it has some first crude stuff of practical reason, but not the formed ideative and reflective faculty. The awaking consciousness in the animal is the unskilled primitive artisan of mind, in man it is the skilled craftsman and can become, - but this he does not attempt sufficiently, - not only the artist, but master and adept.
  --
  first, because he is the imperfect, still developing mental being and must strive for more development, for perfection, and still more because he is capable, unlike other terrestrial creatures, of becoming aware of what is deeper than mind, of the soul within him, and of what is above the mind, of supermind, of spirit, capable of opening to it, admitting it, rising towards it, taking hold of it. It is in his human nature, in all human nature, to exceed itself by conscious evolution, to climb beyond what he is. Not individuals only, but in time the race also, in a general rule of being and living if not in all its members, can have the hope, if it develops a sufficient will, to rise beyond the imperfections of our present very undivine nature and to ascend at least to a superior humanity, to rise nearer, even if it cannot absolutely reach, to a divine manhood or supermanhood. At any rate, it is the compulsion of evolutionary Nature in him to strive to develop upward, to erect the ideal, to make the endeavour.
  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.
  --
  The spiritual man is the sign of this new evolution, this new and higher endeavour of Nature. But this evolution differs from the past process of the evolutionary Energy in two respects: it is conducted by a conscious effort of the human mind, and it is not confined to a conscious progression of the surface nature, but is accompanied by an attempt to break the walls of the Ignorance and extend ourselves inward into the secret principle of our present being and outward into cosmic being as well as upward towards a higher principle. Up till now what Nature had achieved was an enlarging of the bounds of our surface Knowledge-Ignorance; what is attempted in the spiritual endeavour is to abolish the Ignorance, to go inwards and discover the soul and to become united in consciousness with God and with all existence. This is the final aim of the mental stage of evolutionary Nature in man; it is the initial step towards a radical transmutation of the Ignorance into the Knowledge. The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface; but this by itself can lead only to an illumined mental idealism or to the growth of a religious mind, a religious temperament and some devotion in the heart and piety in the conduct; it is a first approach of mind to spirit, but it cannot make a radical change: more has to be done, we have to live deeper within, we have to exceed our present consciousness and surpass our present status of Nature.
  It is evident that if we can live thus deeper within and put out steadily the inner forces into the outer instrumentation or raise ourselves to dwell on higher and wider levels and bring their powers to bear on physical existence, not merely receive influences descending from them, which is all we can now do, there could begin a heightening of our force of conscious being so as to create a new principle of consciousness, a new range of activities, new values for all things, a widening of our consciousness and life, a taking up and transformation of the lower grades of our existence, - in brief, the whole evolutionary process by which the Spirit in Nature creates a higher type of being. Each step could mean a pace, however distant from the goal, or a close approach leading to a larger and more divine being, a larger and more divine force and consciousness, knowledge and will, sense of existence and delight in existence; there could be an initial unfolding towards the divine life. All religion, all occult knowledge, all supernormal (as opposed to abnormal) psychological experience, all Yoga, all psychic experience and discipline are sign-posts and directions pointing us upon that road of progress of the occult self-unfolding spirit.
  But the human race is still weighted by a certain gravitation towards the physical, it obeys still the pull of our yet unconquered earth-matter; it is dominated by the brain-mind, the physical intelligence: thus held back by many ties, it hesitates before the indication or falls back before the too tense demand of the spiritual effort. It has, too, still a great capacity for sceptical folly, an immense indolence, an enormous intellectual and spiritual timidity and conservatism when called out of the grooves of habit: even the constant evidence of life itself that where it chooses to conquer it can conquer, - witness the miracles of that quite inferior power, physical Science, - does not prevent it from doubting; it repels the new call and leaves the response to a few individuals. But that is not enough if the step forward is to be for humanity; for it is only if the race advances that, for it, the victories of the Spirit can be secure. For then, even if there is a lapse of Nature, a fall in her effort, the Spirit within, employing a secret memory, - sometimes represented on the lower side, that of downward gravitation, as an atavistic force in the race, but really the force of a persistent memory in Nature which can pull us either upward or downward, - will call it upward again and the next ascent will be both easier and more lasting, because of the past endeavour; for that endeavour and its impulse and its result cannot but remain stored in the subconscious mind of humanity. Who can say what victories of the kind may have been achieved in our past cycles and how near may be the next ascension? It is not indeed necessary or possible that the whole race should transform itself from mental into spiritual beings, but a general admission of the ideal, a widespread endeavour, a conscious concentration are needed to carry the stream of tendency to its definitive achievement. Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creation.

2.18_-_The_Soul_and_Its_Liberation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The experience which we first arrive at by the sort of shortcut to liberation which we have described as the movement of withdrawal, assists this tendency. For it is a breaking of the ego and a rejection of the habits of the mentality we now possess; for that is subject to matter and the physical senses and conceives of things only as forms, objects, external phenomena and as names which we attach to those forms. We are not aware directly of the subjective life of other beings except by analogy from our own and by inference or derivative perception based upon their external signs of speech, action, etc., which our minds translate into the terms of our own subjectivity. When we break out from ego and physical mind into the infinity of the spirit, we still see the world and others as the mind has accustomed us to see them, as names and forms; only in our new experience of the direct and superior reality of spirit, they lose that direct objective reality and that indirect subjective reality of their own which they had to the mind. They seem to be quite the opposite of the truer reality we now experience; our mentality, stilled and indifferent, no longer strives to know and make real to itself those intermediate terms which exist in them as in us and the knowledge of which has for its utility to bridge over the gulf between the spiritual self and the objective phenomena of the world. We are satisfied with the blissful infinite impersonality of a pure spiritual existence; nothing else and nobody else any longer matters to us. What the physical senses show to us and what the mind perceives and conceives about them and so imperfectly and transiently delights in, seems now unreal and worthless; we are not and do not care to be in possession of the intermediate truths of being through which these things are enjoyed by the One and possess for Him that value of His being and delight which makes, as we might say, cosmic existence a thing beautiful to Him and worth manifesting. We can no longer share in God's delight in the world; on the contrary, it looks to us as if the Eternal had degraded itself by admitting into the purity of its being the gross nature of Matter or had falsified the truth of its being by imagining vain names and unreal forms. Or else if we perceive at all that delight, it is with a far-off detachment which prevents us from participating in it with any sense of intimate possession, or it is with an attraction to the superior delight of an absorbed and exclusive self-experience which does not allow us to stay any longer in these lower terms than we are compelled to stay by the continuance of our physical life and body.
  

2.20_-_The_Lower_Triple_Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Yet behind every great religion, behind, that is to say, its exoteric side of faith, hope, symbols, scattered truths and limiting dogmas, there is an esoteric side of inner spiritual training and illumination by which the hidden truths may be known, worked out, possessed. Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step, inexpressible realities of which its symbols are the figured expression, a deeper sense for its scattered truths, mysteries of the higher planes of existence of which even its dogmas and superstitions are crude hints and indications. What Science does for our knowledge of the material world, replacing first appearances and uses by tile hidden truths and as yet occult powers of its great natural forces and in our own minds beliefs and opinions by verified experience and a profounder understanding. Yoga does for the higher planes and worlds and possibilities of our being which are aimed at by the religions. Therefore all this mass of graded experience existing behind closed doors to which the consciousness of man may find, if it wills, the key, falls within the province of a comprehensive Yoga of knowledge, which need not be confined to the seeking after the Absolute alone or the knowledge of the Divine in itself or of the Divine only in its isolated relations with the individual human soul. It is true that the consciousness of the Absolute is the highest reach of the Yoga of knowledge and that the possession of the Divine is its first, greatest arid most ardent object and that to neglect it for an inferior knowledge is to afflict our Yoga with inferiority or even frivolity and to miss or fall away from its characteristic object; but, the Divine in itself being known, the Yoga of knowledge may well embrace also the knowledge of the Divine in its relations with ourselves and the world on the different planes of our existence. To rise to the pure Self-being steadfastly held to as the summit of our subjective self-uplifting, we may from that height possess our lower selves even to the physical and the workings of Nature which belong to them.
  
  --
  
  But all this belongs to the inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we call become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by tile Mind-soul which we now are for the execution of its lower purposes that belong to the material existence. Here too we acquire at first a certain remoteness from the life and the body and our real life seems to be on quite another plane than material man's, in contact with a subtler existence, a greater light of knowledge than the terrestrial, a far rarer and yet more sovereign energy; we are ill touch in fact with the mental plane, aware of the mental worlds, can be in communication with its beings and powers. From that plane we behold the desire-world and the material existence as if below us, things that we can cast away from us if we will and in fact easily reject when we relinquish the body, so as to dwell in the mental or psychical heavens. But we can also, instead of being thus remote and detached, become rather superior to the life and body and the vital and material planes and act upon them with mastery from our new height of being. Another sort of dynamis than physical or vital energy, something that we may call pure mind-power and soul-force, which the developed human being uses indeed but derivatively and imperfectly, but which we can now use freely and with knowledge, becomes the ordinary process of our action, while desire-force and physical action fall into a secondary place and are only used with this new energy behind them and as its occasional channels. We are in touch and sympathy also with the Mind in cosmos, conscious of it, aware of the intentions, directions, thought-forces, struggle of subtle powers behind all happenings, which the ordinary marl is ignorant of or can only obscurely infer from the physical happening, but which we can now see and feel directly before there is any physical sign or even vital intimation of their working. We acquire too the knowledge and sense of the mind-action of other beings whether on the physical plane or on those above it; and the higher capacities of the mental being, -- occult powers or Siddhis, but of a much rarer or subtler kind than those proper to the vital plane, -- naturally awake in our consciousness.
  

2.20_-_The_Philosophy_of_Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Neither in such an order can we explain an isolated advent, a one birth of the soul in the human body which would be its first and last experience of the kind, by a previous existence in other worlds with a future before it in yet other fields of experience.
  For here life upon earth, life in the physical universe is not and cannot be a casual perch for the wanderings of the soul from world to world; it is a great and slow development needing, as we now know, incalculable spaces of Time for its evolution. Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.
  Nor is the human soul, the human individual, a free wanderer capriciously or lightly hastening from field to field according to its unfettered choice or according to its free and spontaneously variable action and result of action. That is a radiant thought of pure spiritual liberty which may have its truth in planes beyond or in an eventual release, but is not true at first of the earth-life, of life in the physical universe. The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man's eternal being, the latter is his cosmic and mutable being. As the spiritual impersonal person he is one in his nature and being with the freedom of Sachchidananda who has here consented to or willed his involution in the Nescience for a certain round of soul-experience, impossible otherwise, and presides secretly over its evolution. As the soul of personality he is himself part of that long development of the soul-experience in the forms of Nature; his own evolution must follow the laws and the lines of the universal evolution. As a spirit he is one with the Transcendence which is immanent in the world and comprehensive of it; as a soul he is at once one with and part of the universality of Sachchidananda self-expressed in the world: his self-expression must go through the stages of the cosmic expression, his soul-experience follow the revolutions of the wheel of Brahman in the universe.
  The universal Spirit in things involved in the Nescience of the physical universe evolves its nature self in a succession of physical forms up the graded series of Matter, Life, Mind and Spirit. It emerges first as a secret soul in material forms quite subject on the surface to the nescience; it develops as a soul still secret but about to emerge in vital forms that stand on the borders between nescience and the partial light of consciousness which is our ignorance; it develops still farther as the initially conscient soul in the animal mind and, finally, as the more outwardly conscious, but not yet fully conscient soul in man: the consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. This evolutionary development has a universal as well as an individual aspect: the Universal develops the grades of its being and the ordered variation of the universality of itself in the series of its evolved forms of being; the individual soul follows the line of this cosmic series and manifests what is prepared in the universality of the Spirit. The universal Man, the cosmic Purusha in humanity, is developing in the human race the power that has grown into humanity from below it and shall yet grow to supermind and spirit and become the Godhead in man who is aware of his true and integral self and the divine universality of his nature.
  The individual must have followed this line of development; he must have presided over a soul-experience in the lower forms of life before he took up the human evolution: as the One was capable of assuming in its universality these lower forms of the plant and animal, so must the individual, now human, have been capable of assuming them in his previous stages of existence. He now appears as a human soul, the Spirit accepting the inner and outer form of humanity, but he is not limited by this form any more than he was limited by the plant or animal forms previously assumed by him; he can pass on from it to a greater self-expression in a higher scale of Nature.

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  On that supposition, or on any of them, there could be only two planes of existence: on one side there is the material universe created out of the Inconscient by the blind nescience of Force or Nature obedient perhaps to some inner unfelt Self which governs its somnambulist activities; on the other side there is the superconscient One to which we return out of the Inconscience and Ignorance. Or else we may imagine that there is one plane only, the material existence; there is no superconscient apart from the Soul of the material universe. If we find that there are other planes of conscious being and that there already exist other worlds than the material universe, these ideas might become difficult to substantiate; but we can escape from that annulment if we suppose that these worlds have been subsequently created by or for the evolving Soul in the course of its ascent out of the Inconscience. In any of these views the whole cosmos would be an evolution out of the Inconscient, either with the material universe as its sole and sufficient stage and scene or else with an ascending scale of worlds, one evolving out of the other, helping to grade our return to the original Reality. Our own view has been that the cosmos is a self-graded devolution out of the superconscient Sachchidananda; but in this idea it would be nothing but an evolution of the Inconscience towards some kind of knowledge sufficient to allow, by the annihilation of some primal ignorance or some originating desire, the extinction of a misbegotten soul or an escape out of a mistaken world-adventure.
  
  --
  
  These accounts are evidently built largely by imagination, but there is an element also of intuition and divination, a feeling of what life can be and surely is in some domain of its manifested or its realisable nature; there is also an element of true subliminal contact and experience. But the mind of man translates what he sees or receives or contacts from other-nature into figures proper to his own consciousness; they are his translations of supraphysical realities into his own significant forms and images and through these forms and images he enters into communication with the realities and can make them to a certain degree present and effective. The experience of an after-death continuance of a modified earth-life may be explained as due to this kind of translation; but it is also explainable partly as the creation of a subjective post-mortal state in which he still lives in figures of habitual experience before he enters into otherworldly realities, partly as a passage through life-worlds where the type of things expresses itself in formations originative of those to which he was attached in his earthly body or akin to them and therefore exercises a natural attraction on the vital being after its exit from the body. But, apart from these subtler life-states, the traditional accounts of other-worldly existence contain, though as a rarer more elevated element not included in the popular notion of these things, a higher grade of states of existence which are clearly of a mental and not a vital character and others founded on some spiritual-mental principle; these higher principles are formulated in states of being into which our inner experience can rise or the soul enter. The principle of gradation we have accepted is therefore justified provided we recognise that it is one way of organising our experience and that other ways proceeding from other view-points are possible.
  
  --
  
  That could make no difference if all this were only a philosophical possibility or a potentiality in the being of Sachchidananda which it never realises or has not yet realised, or, if realised, has not brought within the scope of the consciousness of beings living in the physical universe. But all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word "plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles. We need not inquire, for our present purpose, whether they coincide in time and space with our own world or move in a different field of space and in another stream of time, - in either case it is in a more subtle substance and with other movements. All that directly concerns us is to know whether they are different universes, each complete in itself and in no way meeting, intercrossing or affecting the others, or are rather different scales of one graded and interwoven system of being, parts therefore of one complex universal system. The fact that they can enter into the field of our mental consciousness would naturally suggest the validity of the second alternative, but it would not by itself be altogether conclusive. But what we find is that these higher planes are actually at every moment acting upon and in communication with our own plane of being, although this action is naturally not present to our ordinary waking or outer consciousness, because that is for the most part limited to a reception and utilisation of the contacts of the physical world: but the moment we either go back into our subliminal being or enlarge our waking consciousness beyond the scope of the physical contacts, we become aware of something of this higher action. We find even that the human being can project himself partially into these higher planes under certain conditions, even while in the body; a fortiori must he be able to do it when out of the body, and to do it then completely, since there is no longer the disabling condition of the physical life bound down to the body. The consequences of this relation and this power of transference are of immense importance. On the one side they immediately justify, at any rate as an actual possibility, the ancient tradition of at least a temporary sojourn of the human conscious being in other worlds than the physical after the dissolution of the physical body. On the other side they open to us the possibility of an action of the higher planes on the material existence which can liberate the powers they represent, the powers of life, mind and spirit for the evolutionary intention inherent within Nature by the very fact of their embodiment in Matter.
  

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The necessity for an interregnum between birth and birth and a passage to other worlds arises from a double cause: there is an attraction of the other planes for the mental and the vital being in man's composite nature due to their affinity with these levels, and there is the utility or even the need of an interval for assimilation of the completed life-experience, a working out of what has to be discarded, a preparation for the new embodiment and the new terrestrial experience. But this need of a period of assimilation and this attraction of other worlds for kindred parts of our being may become effective only when the mental and vital individuality has been sufficiently developed in the halfanimal physical man; until then they might not exist or might not be active: the life experiences would be too simple and elementary to need assimilation and the natural being too crude to be capable of a complex assimilative process; the higher parts would not be sufficiently developed to lift themselves to higher planes of existence. There can be, then, in the absence of such connections with other worlds, a theory of rebirth which admits only of a constant transmigration; here the existence of other worlds and the sojourn of the soul in other planes are not an actual or at any stage a necessary part of the system. There can be another theory in which this passage is the obligatory rule for all and there is no immediate rebirth; the soul needs an interval of preparation for the new incarnation and new experience. A compromise between the two theories is also possible; the transmigration may be the first rule prevailing while the soul is yet unripe for a higher world-existence; the passage to other planes would be the subsequent law. There may even be a third stage, as is sometimes suggested, in which the soul is so powerfully developed, its natural parts so spiritually alive that it needs no interval, but can immediately resume birth for a more rapid evolution without the retardation of a period of intermittence.
  In the popular ideas which derive from the religions that admit reincarnation, there is an inconsistency which, after the manner of popular beliefs, they have been at no pains to reconcile. On the one hand, there is the belief, vague enough but fairly general, that death is followed immediately or with something like immediateness by the assumption of another body. On the other hand, there is the old religious dogma of a life after death in hells and heavens or, it may be, in other worlds or degrees of being, which the soul has acquired or incurred by its merits or demerits in this physical existence; the return to earth intervenes only when that merit and demerit are exhausted and the being is ready for another terrestrial life. This inconsistency would disappear if we admit a variable movement dependent on the stage of evolution which the soul has reached in its manifestation in Nature; all would then turn on the degree of its capacity for entering a higher status than the earthly life. But in the ordinary notion of reincarnation the idea of a spiritual evolution is not explicit, it is only implied in the fact that the soul has to reach the point at which it becomes capable of transcending the necessity of rebirth and returning to its eternal source; but if there is no gradual and graded evolution, this point can be as well reached by a chaotic zigzag movement of which the law is not easily determinable. The definitive solution of the question depends on psychic inquiry and experience; here we can only consider whether there is in the nature of things or in the logic of the evolutionary process any apparent or inherent necessity for either movement, for the immediate transition from body to body or for the retardation or interval before a new reincarnation of the self-embodying psychic principle.
  A sort of half necessity for the life in other worlds, a dynamic and practical rather than an essential necessity, arises from the very fact that the different world-principles are interwoven with each other and in a way interdependent and the effect that this fact must have upon the process of our spiritual evolution. But this might be counteracted for a time by the greater pull or attraction of the earth or the preponderant physicality of the evolving nature. Our belief in the birth of an ascending soul into the human form and its repeated rebirth in that form, without which it cannot complete its human evolution, rests, from the point of view of the reasoning intelligence, on the basis that the progressive transit of the soul into higher and higher grades of the earthly existence and, once it has reached the human level, its repeated human birth compose a sequence necessary for the growth of the nature; one brief human life upon earth is evidently insufficient for the evolutionary purpose. In the early stages of a series of human reincarnations, during a period of rudimentary humanity, there is a certain possibility at first sight of an often repeated immediate transmigration, - the repeated assumption of a new human form in a fresh birth immediately the previous body has been dissolved by a cessation or expulsion of the organised life-energy and the consequent physical disintegration which we call death. But what necessity of the evolutionary process would compel such a series of immediate rebirths? Evidently, it could only be imperative so long as the psychic individuality - not the secret soul-entity itself but the soul-formation in the natural being - is little evolved, insufficiently developed, so insufficiently formed that it could not abide except by dependence upon the uninterrupted continuance of this life's mental, vital and physical individuality: unable as yet to persist in itself, discard its past mind-formation and life-formation and build after a useful interval new formations, it would be obliged to transfer at once its rudimentary crude personality for preservation to a new body. It is doubtful whether we should be justified in attributing any such entirely insufficient development to a being so strongly individualised that it has got as far as the human consciousness.
  Even at his lowest normality the human individual is still a soul acting through a distinct mental being, however ill-formed his mind may be, however limited and dwarfed, however engrossed and encased in the physical and vital consciousness and unable or unwilling to detach itself from its lower formations. Yet we may suppose that there is a downward attachment so strong as to compel the being to hasten at once to a resumption of the physical life because his natural formation is not really fit for anything else or at home on any higher plane. Or, again, the lifeexperience might be so brief and incomplete as to compel the soul to an immediate rebirth for its continuance. Other needs, influences or causes there may be in the complexity of Natureprocess, such as a strong will of earthly desire pressing for fulfilment, which would enforce an immediate transmigration of the same persistent form of personality into a new body. But still the alternative process of a reincarnation, a rebirth of the Person not only into a new body but into a new formation of the personality, would be the normal line taken by the psychic entity once it had reached the human stage of its evolutionary cycle.

2.23_-_Man_and_the_Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  At first she houses herself in forms of Matter which appear to be altogether unconscious, then struggles towards mentality in the guise of living Matter and attains to it imperfectly in the conscious animal. This consciousness is at first rudimentary, mostly a half subconscious or just conscious instinct; it develops slowly till in more organised forms of living Matter it reaches its climax of intelligence and exceeds itself in Man, the thinking animal who develops into the reasoning mental being but carries along with him even at his highest elevation the mould of original animality, the dead weight of subconscience of body, the downward pull of gravitation towards the original Inertia and Nescience, the control of an inconscient material Nature over his conscious evolution, its power for limitation, its law of difficult development, its immense force for retardation and frustration. This control by the original Inconscience over the consciousness emerging from it takes the general shape of a mentality struggling towards knowledge but itself, in what seems to be its fundamental nature, an Ignorance. Thus hampered and burdened, mental man has still to evolve out of himself the fully conscious being, a divine manhood or a spiritual and supramental supermanhood which shall be the next product of the evolution. That transition will mark the passage from the evolution in the Ignorance to a greater evolution in the Knowledge, founded and proceeding in the light of the Superconscient and no longer in the darkness of the Ignorance and Inconscience.
  This terrestrial evolutionary working of Nature from Matter to Mind and beyond it has a double process: there is an outward visible process of physical evolution with birth as its machinery, - for each evolved form of body housing its own evolved power of consciousness is maintained and kept in continuity by heredity; there is, at the same time, an invisible process of soul evolution with rebirth into ascending grades of form and consciousness as its machinery. The first by itself would mean only a cosmic evolution; for the individual would be a quickly perishing instrument, and the race, a more abiding collective formulation, would be the real step in the progressive manifestation of the cosmic Inhabitant, the universal Spirit: rebirth is an indispensable condition for any long duration and evolution of the individual being in the earth-existence. Each grade of cosmic manifestation, each type of form that can house the indwelling spirit, is turned by rebirth into a means for the individual soul, the psychic entity, to manifest more and more of its concealed consciousness; each life becomes a step in a victory over Matter by a greater progression of consciousness in it which shall make eventually Matter itself a means for the full manifestation of the Spirit.
  But this account of the process and meaning of the terrestrial creation is at every point exposed to challenge in the mind of man himself, because the evolution is still half-way on its journey, is still in the Ignorance, is still seeking in the mind of a half-evolved humanity for its own purpose and significance. It is possible to challenge the theory of evolution on the ground that it is insufficiently founded and that it is superfluous as an explanation of the process of terrestrial existence. It is open to doubt, even if evolution is granted, whether man has the capacity to develop into a higher evolutionary being. It is open also to doubt whether the evolution is likely to go any farther than it has gone already or whether a supramental evolution, the appearance of a consummated Truth-Consciousness, a being of Knowledge, is at all probable in the fundamental Ignorance of the earthly Nature. Another construction neither teleological nor evolutionary can be put on the workings of the Spirit in the manifestation here, and it may be as well before proceeding farther to formulate succinctly the line of thinking which makes such a construction possible.
  Admitting that the creation is a manifestation of the Timeless Eternal in a Time Eternity, admitting that there are the seven grades of Consciousness and that the material Inconscience has been laid down as a basis for the reascent of the Spirit, admitting that rebirth is a fact, a part of the terrestrial order, still a spiritual evolution of the individual being is not an inevitable consequence of any of these admissions or even of all of them together. It is possible to take another view of the spiritual significance and the inner process of terrestrial existence. If each thing created is a form of the manifest Divine Existence, each is divine in itself by the spiritual presence within it, whatever its appearance, its figure or character in Nature. In each form of manifestation the Divine takes the delight of existence and there is no need of change or progress within it. Whatever ordered display or hierarchy of actualised possibilities is necessitated by the nature of the Infinite Being, is sufficiently provided for by the numberless variation, the teeming multitude of forms, types of consciousness, natures that we see everywhere around us. There is no teleological purpose in creation and there cannot be, for all is there in the Infinite: the Divine has nothing that he needs to gain or that he has not; if there is creation and manifestation, it is for the delight of creation, of manifestation, not for any purpose. There is then no reason for an evolutionary movement with a culmination to be reached or an aim to be worked out and effectuated or a drive towards ultimate perfection.
  In fact we see that the principles of creation are permanent and unchanging: each type of being remains itself and does not try nor has any need to become other than itself; granting that some types of existence disappear and others come into being, it is because the Consciousness-Force in the universe withdraws its life-delight from those that perish and turns to create others for its pleasure. But each type of life, while it lasts, has its own pattern and remains faithful with whatever minor variations to that pattern: it is bound to its own consciousness and cannot get away from it into other-consciousness; limited by its own nature, it cannot transgress these boundaries and pass into othernature. If the Consciousness-Force of the Infinite has manifested Life after manifesting Matter and Mind after manifesting Life, it does not follow that it will proceed to manifest Supermind as the next terrestrial creation. For Mind and Supermind belong to quite different hemispheres, Mind to the lower status of the Ignorance, Supermind to the higher status of the Divine Knowledge.
  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.
  For these subtler powers have to be admitted even in the physical evolutionary theory to account for natural selection; if the occult or subconscious energy in some types answers to the need of the environment, in others remains unresponsive and unable to survive, this is clearly the sign of a varying life-energy and psychology, of a consciousness and a force other than the physical at work making for variation in Nature. The problem of the method of operation is still too full of obscure and unknown factors for any at present possible structure of theory to be definitive.
  --
  He is the most complex that has been created, the richest in content of consciousness and the curious ingeniousness of his building; he is the head of the earthly creation, but he does not exceed it. Even as others, so he too has his own native law, limits, special kind of existence, svabhava, svadharma; within those limits he can extend and develop, but he cannot go outside them. If there is a perfection to which he has to arrive, it must be a perfection in his own kind, within his own law of being, - the full play of it, but by observation of its mode and measure, not by transcendence. To exceed himself, to grow into the superman, to put on the nature and capacities of a god would be a contradiction of his self-law, impracticable and impossible.
  Each form and way of being has its own appropriate way of the delight of being; to seek through the mind the mastery and use and enjoyment of the environment of which he is capable is rightly man the mental being's objective: but to look beyond, to run after an ulterior object or aim of existence, to aspire to surpass the mental stature is to bring in a teleological element into existence which is not visible in the cosmic structure. If a supramental being is to appear in the terrestrial creation, it must be a new and independent manifestation; just as life and mind have manifested in Matter, so supermind must manifest there and the secret Conscious-Energy must create the necessary patterns for this new grade of its potencies. But there is no sign of any such intention in the operations of Nature.
  But if a superior creation is intended, then, certainly, it is not out of man that the new grade, type or pattern can develop; for in that case there would be some race or kind or make of human beings that has already the material of the superman in it, just as the peculiar animal being that developed into humanity had the essential elements of human nature already potential or present in it: there is no such race, kind or type, at most there are only spiritualised mental beings who are seeking to escape out of the terrestrial creation. If by any occult law of Nature such a human development of the supramental being is intended, it could only be by a few in humanity detaching themselves from the race so as to become a first foundation for this new pattern of being. There is no reason to suppose that the whole race could develop this perfection; it cannot be a possibility generalised in the human creature.
  If indeed man has evolved in Nature out of the animal, yet now we see that no other animal type shows any signs of an evolution beyond itself; if then there was this evolutionary stress in the animal kingdom, it must have sunk back into quiescence as soon as the object was fulfilled by man's appearance: so too if there is any such stress for a new step in evolution, for selfexceeding, it is likely to subside into quiescence as soon as its object is fulfilled by the supramental being's appearance. But there is no such stress in reality: the idea of human progress itself is very probably an illusion, for there is no sign that man, once emerged from the animal stage, has radically progressed during his race history; at most he has advanced in knowledge of the physical world, in Science, in the handling of his surroundings, in his purely external and utilitarian use of the secret laws of Nature. But otherwise he is what he always was in the early beginnings of civilisation: he continues to manifest the same capacities, the same qualities and defects, the same efforts, blunders, achievements, frustrations. If progress there has been, it is in a circle, at most perhaps in a widening circle. Man today is not wiser than the ancient seers and sages and thinkers, not more spiritual than the great seekers of old, the first mighty mystics, not superior in arts and crafts to the ancient artists and craftsmen; the old races that have disappeared showed as potent an intrinsic originality, invention, capacity of dealing with life and, if modern man in this respect has gone a little farther, not by any essential progress but in degree, scope, abundance, it is because he has inherited the achievements of his forerunners.
  --
  Truth of being inevitably fulfilling itself would be the fundamental fact of the evolution, but Will and its purpose must be there as part of the instrumentation, as an element in the operative principle.
  The metaphysical objection is more serious; for it seems selfevident that the Absolute can have no purpose in manifestation except the delight of manifestation itself: an evolutionary movement in Matter as part of the manifestation must fall within this universal statement; it can be there only for the delight of the unfolding, the progressive execution, the objectless seried self-revelation. A universal totality may also be considered as something complete in itself; as a totality, it has nothing to gain or to add to its fullness of being. But here the material world is not an integral totality, it is part of a whole, a grade in a gradation; it may admit in it, therefore, not only the presence of undeveloped immaterial principles or powers belonging to the whole that are involved within its matter, but also a descent into it of the same powers from the higher gradations of the system to deliver their kindred movements here from the strictness of a material limitation. A manifestation of the greater powers of Existence till the whole being itself is manifest in the material world in the terms of a higher, a spiritual creation, may be considered as the teleology of the evolution. This teleology does not bring in any factor that does not belong to the totality; it proposes only the realisation of the totality in the part. There can be no objection to the admission of a teleological factor in a part movement of the universal totality, if the purpose, - not a purpose in the human sense, but the urge of an intrinsic Truth necessity conscious in the will of the indwelling Spirit, - is the perfect manifestation there of all the possibilities inherent in the total movement. All exists here, no doubt, for the delight of existence, all is a game or Lila; but a game too carries within itself an object to be accomplished and without the fulfilment of that object would have no completeness of significance. A drama without denouement may be an artistic possibility - existing only for the pleasure of watching the characters and the pleasure in problems posed without a solution or with a forever suspended dubious balance of solution; the drama of the earth evolution might conceivably be of that character, but an intended or inherently predetermined denouement is also and more convincingly possible. Ananda is the secret principle of all being and the support of all activity of being; but Ananda does not exclude a delight in the working out of a Truth inherent in being, immanent in the Force or Will of being, upheld in the hidden self-awareness of its Consciousness-Force which is the dynamic and executive agent of all its activities and the knower of their significance.
  A theory of spiritual evolution is not identical with a scientific theory of form-evolution and physical life-evolution; it must stand on its own inherent justification: it may accept the scientific account of physical evolution as a support or an element, but the support is not indispensable. The scientific theory is concerned only with the outward and visible machinery and process, with the detail of Nature's execution, with the physical development of things in Matter and the law of development of life and mind in Matter; its account of the process may have to be considerably changed or may be dropped altogether in the light of new discovery, but that will not affect the self-evident fact of a spiritual evolution, an evolution of Consciousness, a progression of the soul's manifestation in material existence. In its outward aspects this is what the theory of evolution comes to, - there is in the scale of terrestrial existence a development of forms, of bodies, a progressively complex and competent organisation of matter, of life in matter, of consciousness in living matter; in this scale, the better organised the form, the more it is capable of housing a better organised, a more complex and capable, a more developed or evolved life and consciousness. Once the evolutionary hypothesis is put forward and the facts supporting it are marshalled, this aspect of the terrestrial existence becomes so striking as to appear indisputable. The precise machinery by which this is done or the exact genealogy or chronological succession of types of being is a secondary, though in itself an interesting and important question; the development of one form of life out of a precedent less evolved form, natural selection, the struggle for life, the survival of acquired characteristics may or may not be accepted, but the fact of a successive creation with a developing plan in it is the one conclusion which is of primary consequence. Another self-evident conclusion is that there is a graduated necessary succession in the evolution, first the evolution of Matter, next the evolution of Life in Matter, then the evolution of Mind in living Matter, and in this last stage an animal evolution followed by a human evolution.
  --
  The urge to it is already there and partly effective, though still incompletely understood and accepted by the surface mentality; but one day it may understand, go deeper within itself and discover the means, the secret energy, the intended operation of the Consciousness-Force within which is the hidden reality of what we call Nature.
  All these are conclusions that can be arrived at even from the observation of the outward phenomena of Nature's progression, her surface evolution of being and of consciousness in the physical birth and the body. But there is the other, the invisible factor; there is rebirth, the progress of the soul by ascent from grade to grade of the evolving existence, and in the grades to higher and higher types of bodily and mental instrumentation. In this progression the psychic entity is still veiled, even in man the conscious mental being, by its instruments, by mind and life and body; it is unable to manifest fully, held back from coming to the front where it can stand out as the master of its nature, obliged to submit to a certain determination by the instruments, to a domination of Purusha by Prakriti. But in man the psychic part of the personality is able to develop with a much greater rapidity than in the inferior creation, and a time can arrive when the soul entity is close to the point at which it will emerge from behind the veil into the open and become the master of its instrumentation in Nature. But this will mean that the secret indwelling spirit, the Daemon, the Godhead within is on the point of emergence; and, when it emerges, it can hardly be doubted that its demand will be, as indeed it already is in the mind itself when it undergoes the inner psychic influence, for a diviner, a more spiritual existence. In the nature of the earth life where the mind is an instrument of the Ignorance, this can only be effected by a change of consciousness, a transition from a foundation in Ignorance to a foundation in Knowledge, from the mental to a supramental consciousness, a supramental instrumentation of Nature.
  There is no conclusive validity in the reasoning that because this is a world of Ignorance, such a transformation can only be achieved by a passage to a heaven beyond or cannot be achieved at all and the demand of the psychic entity is itself ignorant and must be replaced by a merger of the soul in the Absolute. This conclusion could only be solely valid if Ignorance were the whole meaning, substance and power of the world-manifestation or if there were no element in worldNature itself through which there could be an exceeding of the ignorant mentality that still burdens our present status of being.

2.23_-_The_Conditions_of_Attainment_to_the_Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Knowledge is the first principle of the Vijnana, but knowledge is not its only power. The Truth-consciousness, like every other plane, founds itself upon that particular principle which is naturally the key of all its motions; but it is not limited by it, it contains all the other powers of existence. Only the character and working of these other powers is modified and moulded into conformity with its own original and dominant law; intelligence, life, body, will, consciousness, bliss are all luminous, awake, instinct with divine knowledge. This is indeed the process of Purusha-prakriti everywhere; it is the key-movement of all the hierarchy and graded harmonies of manifested existence.
  

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  "Ah, then, this was the intended miracle, the last of many, - the Spirit that was submerged in the Inconscience has broken out from it and now inhabits, unveiled, the form of things which, veiled, it had created as its dwelling-place and the scene of its emergence." But in fact a more conscious Witness might have discovered the clue at an early period of the unfolding, even in each step of its process; for at each stage Nature's mute secrecy, though still there, diminishes; a hint is given of the next step, a more overtly significant preparation is visible. Already, in what seems to be inconscient in Life, the signs of sensation coming towards the surface are visible; in moving and breathing life the emergence of sensitive mind is apparent and the preparation of thinking mind is not entirely hidden, while in thinking mind, when it develops, there appear at an early stage the rudimentary strivings and afterwards the more developed seekings of a spiritual consciousness. As plant life contains in itself the obscure possibility of the conscious animal, as the animal mind is astir with the movements of feeling and perception and the rudiments of conception that are the first ground for man the thinker, so man the mental being is sublimated by the endeavour of the evolutionary Energy to develop out of him the spiritual man, the fully conscious being, man exceeding his first material self and discoverer of his true self and highest nature.
  But if this is to be accepted as the intention in Nature, there are two questions that put themselves at once and call for a definitive answer, - first, the exact nature of the transition from mental to spiritual being and, when that is given, the process and method of the evolution of the spiritual out of the mental man. It would at first sight seem evident that as each gradation emerges not only out of its precedent grade but in it, as life emerges in matter and is largely limited and determined in its self-expression by its material conditions, as mind emerges in life-in-matter and is similarly limited and determined in its self-expression by life conditions and material conditions, so spirit too must emerge in a mind embodied in life-in-matter and must be largely limited and determined by the mental conditions in which it has its roots as well as the life conditions, the material conditions of its existence here. It might even be maintained that, if there has been any evolution of the spiritual in us, it is only as a part of the mental evolution, a special operation of man's mentality; the spiritual element is not a distinct or separate entity and cannot have an independent emergence or a supramental future. The mental being can develop a spiritual interest or preoccupation and may evolve perhaps in consequence a spiritual as well as an intellectual mentality, a fine soul-flower of his mental life. The spiritual may become a predominant trend in some men just as in others there is a predominant artistic or pragmatic trend; but there can be no such thing as a spiritual being taking up and transforming the mental into the spiritual nature. There is no evolution of the spiritual man; there is only an evolution of a new and possibly a finer and rarer element in a mental being.
  This then is what has to be brought out, - the clear distinction between the spiritual and the mental, the nature of this evolution and the factors which make it possible and inevitable that there should be this emergence of the spirit in its true distinct character, not remaining, as it now for the most part is in its process or seems to be in its way of appearance, a subordinate or a dominating feature of our mentality, but defining itself as a new power which will finally overtop the mental part and replace it as the leader of the life and nature.
  --
  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.
  --
  Even the primitive forms that survived were not banned but were lifted to a deeper significance, while still there was the pressure to the highest spiritual pinnacles in the rarest supreme ether. Even the exclusive credal type of religion was not itself excluded; provided its affinity to the general aim and principle was clear, it was admitted into the infinite variety of the general order.
  But this plasticity sought to support itself on a fixed religiosocial system, which it permeated with the principle of a graded working out of the human nature turned at its height towards a supreme spiritual endeavour; this social fixity, which was perhaps necessary at one time for unity of life if not also as a settled and secure basis for the spiritual freedom, has been on one side a power for preservation but also the one obstacle to the native spirit of entire catholicity, an element of excessive crystallisation and restriction. A fixed basis may be indispensable, but if settled in essence, this also must be in its forms capable of plasticity, evolutionary change; it must be an order, but a growing order.
  Nevertheless, the principle of this great and many-sided religious and spiritual evolution was sound, and by taking up in itself the whole of life and of human nature, by encouraging the growth of intellect and never opposing it or putting bounds to its freedom, but rather calling it in to the aid of the spiritual seeking, it prevented the conflict or the undue predominance which in the Occident led to the restriction and drying up of the religious instinct and the plunge into pure materialism and secularism. A method of this plastic and universal kind, admitting but exceeding all creeds and forms and allowing every kind of element, may have numerous consequences which might be objected to by the purist, but its great justifying result has been an unexampled multitudinous richness and a more than millennial persistence and impregnable durability, generality, universality, height, subtlety and many-sided wideness of spiritual attainment and seeking and endeavour. It is indeed only by such a catholicity and plasticity that the wider aim of the evolution can work itself out with any fullness. The individual demands from religion a door of opening into spiritual experience or a means of turning towards it, a communion with God or a definite light of guidance on the way, a promise of the hereafter or a means of a happier supraterrestrial future; these needs can be met on the narrower basis of credal belief and sectarian cult. But there is also the wider purpose of Nature to prepare and further the spiritual evolution in man and turn him into a spiritual being; religion serves her as a means for pointing his effort and his ideal in that direction and providing each one who is ready with the possibility of taking a step upon the way towards it. This end she serves by the immense variety of the cults she has created, some final, standardised and definitive, others more plastic, various and many-sided. A religion which is itself a congeries of religions and which at the same time provides each man with his own turn of inner experience, would be the most in consonance with this purpose of Nature: it would be a rich nursery of spiritual growth and flowering, a vast multiform school of the soul's discipline, endeavour, self-realisation. Whatever errors Religion has committed, this is her function and her great and indispensable utility and service, - the holding up of this growing light of guidance on our way through the mind's ignorance towards the Spirit's complete consciousness and self-knowledge.
  Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. There is at the same time an endeavour to establish communication with worlds and entities belonging to the supraphysical heights, depths and intermediate levels of cosmic Being and to utilise this communion for the mastery of a higher Truth and for a help to man in his will to make himself sovereign over Nature's powers and forces. This human aspiration takes its stand on the belief, intuition or intimation that we are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature's pupils but her adepts and masters. The occultist sought to know the secret of physical things also and in this effort he furthered astronomy, created chemistry, gave an impulse to other sciences, for he utilised geometry also and the science of numbers; but still more he sought to know the secrets of supernature. In this sense occultism might be described as the science of the supernatural; but it is in fact only the discovery of the supraphysical, the surpassing of the material limit, - the heart of occultism is not the impossible chimera which hopes to go beyond or outside all force of Nature and make pure phantasy and arbitrary miracle omnipotently effective. What seems to us supernatural is in fact either a spontaneous irruption of the phenomena of other-Nature into physical Nature or, in the work of the occultist, a possession of the knowledge and power of the higher orders or grades of cosmic Being and Energy and the direction of their forces and processes towards the production of effects in the physical world by seizing on possibilities of interconnection and means for a material effectuality. There are powers of the mind and the life-force which have not been included in Nature's present systematisation of mind and life in matter, but are potential and can be brought to bear upon material things and happenings or even brought in and added to the present systematisation so as to enlarge the control of mind over our own life and body or to act on the minds, lives, bodies of others or on the movements of cosmic Forces. The modern admission of hypnotism is an example of such a discovery and systematised application, - though still narrow and limited, limited by its method and formula, - of occult powers which otherwise touch us only by a casual or a hidden action whose process is unknown to us or imperfectly caught by a few; for we are all the time undergoing a battery of suggestions, thought suggestions, impulse suggestions, will suggestions, emotional and sensational suggestions, thought waves, life waves that come on us or into us from others or from the universal Energy, but act and produce their effects without our knowledge. A systematised endeavour to know these movements and their law and possibilities, to master and use the power or Nature-force behind them or to protect ourselves from them would fall within one province of occultism: but it would only be a small part even of that province; for wide and multiple are the possible fields, uses, processes of this vast range of little explored Knowledge.
  In modern times, as physical Science enlarged its discoveries and released the secret material forces of Nature into an action governed by human knowledge for human use, occultism receded and was finally set aside on the ground that the physical alone is real and mind and life are only departmental activities of Matter. On this basis, believing material Energy to be the key of all things, Science has attempted to move towards a control of mind and life processes by a knowledge of the material instrumentation and process of our normal and abnormal mind and life functionings and activities; the spiritual is ignored as only one form of mentality. It may be observed in passing that if this endeavour succeeded, it might not be without danger for the existence of the human race, even as now are certain other scientific discoveries misused or clumsily used by a humanity mentally and morally unready for the handling of powers so great and perilous; for it would be an artificial control applied without any knowledge of the secret forces which underlie and sustain our existence. Occultism in the West could be thus easily pushed aside because it never reached its majority, never acquired ripeness and a philosophic or sound systematic foundation. It indulged too freely in the romance of the supernatural or made the mistake of concentrating its major effort on the discovery of formulas and effective modes for using supernormal powers. It deviated into magic white and black or into a romantic or thaumaturgic paraphernalia of occult mysticism and the exaggeration of what was after all a limited and scanty knowledge. These tendencies and this insecurity of mental foundation made it difficult to defend and easy to discredit, a target facile and vulnerable. In Egypt and the East this line of knowledge arrived at a greater and more comprehensive endeavour: this ampler maturity can be seen still intact in the remarkable system of the Tantras; it was not only a many-sided science of the supernormal but supplied the basis of all the occult elements of religion and even developed a great and powerful system of spiritual discipline and self-realisation. For the highest occultism is that which discovers the secret movements and dynamic supernormal possibilities of mind and life and spirit and uses them in their native force or by an applied process for the greater effectivity of our mental, vital and spiritual being.

2.24_-_The_Message_of_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  It is the knowledge of One who is for ever, beyond Time and Space and name and form and world, high beyond his own personal and impersonal levels and yet from whom all this proceeds, One whom all manifests in manifold Nature and her multitude of figures. It is the knowledge of him as an impersonal eternal immutable Spirit, the calm and limitless thing we call Self, infinite, equal and always the same, unaffected and unmodified and unchanged amid all this constant changing and all this multitude of individual personalities and soul powers and Nature powers and the forms and forces and eventualities of this transitory and apparent existence. It is the knowledge of him at the same time as the Spirit and Power who seems ever mutable in Nature, the Inhabitant who shapes himself to every form and modifies himself to every grade and degree and activity of his power, the Spirit who, becoming all that is even while he is for ever infinitely more than all that is, dwells in man and animal and thing, subject and object, soul and mind and life and matter, every existence and every force and every creature.
  

2.25_-_The_Triple_Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This slow development can be aided by the mind's clear perception and insistence on something within that survives the death of the body and an effort to know its nature. But at first this knowledge is impeded by the fact that there are many elements in us, many formations which present themselves as soul elements and can be mistaken for the psyche. In the early Greek and some other traditions about the after-life, the descriptions given show very clearly that what was then mistaken for the soul was a subconscious formation, a subphysical impressionmould or shadow-form of the being or else a wraith or ghost of the personality. This ghost, which is mistakenly called the spirit, is sometimes a vital formation reproducing the man's characteristics, his surface life-mannerisms, sometimes a subtle-physical prolongation of the surface form of the mind-shell: at best it is a sheath of the life personality which still remains in the front for some time after the departure from the body. Apart from these confusions born of an after-death contact with discarded phantasms or remnants of the sheaths of the personality, the difficulty is due to our ignorance of the subliminal parts of our nature and the form and powers of the conscious being or Purusha which preside over their action; owing to this inexperience we can easily mistake something of the inner mind or vital self for the psyche. For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the spirit, the Purusha is one but it adapts itself to the formations of Nature.
  Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience.
  But this aggregate is, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. This is the reason why there is a constant confusion and even a conflict in our members which our mental reason and will are moved to control and harmonise and have often much difficulty in creating out of their confusion or conflict some kind of order and guidance; even so, ordinarily, we drift too much or are driven by the stream of our nature and act from whatever in it comes uppermost at the time and seizes the instruments of thought and action, - even our seemingly deliberate choice is more of an automatism than we imagine; our co-ordination of our multifarious elements and of our consequent thoughts, feelings, impulses, actions by the reason and will is incomplete and a half-measure. In animal being Nature acts by her own mental and vital intuitions; she works out an order by the compulsion of habit and instinct which the animal implicitly obeys, so that the shiftings of its consciousness do not matter. But man cannot altogether act in the same way without forfeiting his prerogative of manhood; he cannot leave his being to be a chaos of instincts and impulses regulated by the automatism of Nature: mind has become conscious in him and is therefore self-compelled to make some attempt, however elementary in many, to see and control and in the end more and more perfectly harmonise the manifold components, the different and conflicting tendencies that seem to make up his surface being. He does succeed in setting up a sort of regulated chaos or ordered confusion in him, or at least succeeds in thinking that he is directing himself by his mind and will, even though in fact that direction is only partial; for not only a disparate consortium of habitual motive-forces but also newly emergent vital and physical tendencies and impulses, not always calculable or controllable, and many incoherent and inharmonious mental elements use his reason and will, enter into and determine his self-building, his nature-development, his life action. Man is in his self a unique Person, but he is also in his manifestation of self a multiperson; he will never succeed in being master of himself until the Person imposes itself on his multipersonality and governs it: but this can only be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy self he can mistake for the inmost soul principle.

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The spiritual evolution obeys the logic of a successive unfolding; it can take a new decisive main step only when the previous main step has been sufficiently conquered: even if certain minor stages can be swallowed up or leaped over by a rapid and brusque ascension, the consciousness has to turn back to assure itself that the ground passed over is securely annexed to the new condition. It is true that the conquest of the spirit supposes the execution in one life or a few lives of a process that in the ordinary course of Nature would involve a slow and uncertain procedure of centuries or even of millenniums: but this is a question of the speed with which the steps are traversed; a greater or concentrated speed does not eliminate the steps themselves or the necessity of their successive surmounting. The increased rapidity is possible only because the conscious participation of the inner being is there and the power of the Supernature is already at work in the half-transformed lower nature, so that the steps which would otherwise have had to be taken tentatively in the night of Inconscience or Ignorance can now be taken in an increasing light and power of Knowledge. The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life progress proceeds slowly but still with a quicker step, it is concentrated into the figure of millenniums; mind can still further compress the tardy leisureliness of Time and make long paces of the centuries; but when the conscious Spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible. Still, an involved rapidity of the evolutionary course swallowing up the stages can only come in when the power of the conscious Spirit has prepared the field and the supramental Force has begun to use its direct influence. All Nature's transformations do indeed wear the appearance of a miracle, but it is a miracle with a method: her largest strides are taken over an assured ground, her swiftest leaps are from a base that gives security and certainty to the evolutionary saltus; a secret all-wisdom governs everything in her, even the steps and processes that seem to be most unaccountable.
  This law of Nature's procedure brings in the necessity of a gradation in the last transitional process, a climbing of degrees, an unfolding of higher and higher states that lead us from the spiritualised mind to supermind, - a steep passage that could not be accomplished otherwise. There are above us, we have seen, successive states, levels or graded powers of being overtopping our normal mind, hidden in our own superconscient parts, higher ranges of Mind, degrees of spiritual consciousness and experience; without them there would be no links, no helpful intervening spaces to make the immense ascension possible. It is indeed from these higher sources that the secret spiritual Power acts upon the being and by its pressure brings about the psychic transformation or the spiritual change; but in the early stages of our growth this action is not apparent, it remains occult and unseizable. At first what is necessary is that the pure touch of the spiritual force must intervene in mental nature: that awakening pressure must stamp itself upon mind and heart and life and give them their upward orientation; a subtle light or a great transmuting power must purify, refine and uplift their motions and suffuse them with a higher consciousness that does not belong to their own normal capacity and character. This can be done from within by an invisible action through the psychic entity and the psychic personality; a consciously felt descent from above is not indispensable. The presence of the spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being. The necessary turn or change can also be brought about by an occult descent of the spiritual force from above, in which the influx, the influence, the spiritual consequence is felt, but the higher source is unknown and the actual feeling of a descent is not there. A consciousness so touched may be so much uplifted that the being turns to an immediate union with the Self or with the Divine by departure from the evolution and, if that is sanctioned, no question of graduality or steps or method intervenes, the rupture with Nature can be decisive: for the law of departure, once it is made possible, is not or need not be the same as the law of the evolutionary transformation and perfection; it is or can be a leap, a breaking out of bonds rapid or immediate, - the spiritual evasion is secured and its only remaining sanction is the destined fall of the body. But if the transformation of earth life is intended, the first touch of spiritualisation must be followed by an awakening to the higher sources and energies, a seeking for them and an enlargement and heightening of the being into their characteristic status and a conversion of the consciousness to their greater law and dynamic nature. This change must go step by step, till the stair of the ascension is transcended and there is an emergence to those greatest wide-open spaces of which the Veda speaks, the native spaces of a consciousness which is supremely luminous and infinite.
  For here there is the same process of evolution as in the rest of the movement of Nature; there is a heightening and widening of the consciousness, an ascent to a new level and a taking up of the lower levels, an assumption and new integration of the existence by a superior power of Being which imposes its own way of action and its character and force of substanceenergy on as much as it can reach of the previously evolved parts of nature. The demand for integration becomes at this highest stage of Nature's workings a point of cardinal importance. In the lower grades of the ascension the new assumption, the integration into a higher principle of consciousness, remains incomplete: the mind cannot wholly mentalise life and matter; there are considerable parts of the life being and the body which remain in the realm of the submental and the subconscient or inconscient. This is one serious obstacle to the mind's endeavour towards the perfection of the nature; for the continued share of the submental, the subconscient and inconscient in the government of the activities, by bringing in another law than that of the mental being, enables the conscious vital and the physical consciousness also to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance of the mental reason and the rational will of the developed intelligence.
  This makes it difficult for the mind to go beyond itself, to exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, cannot securely mentalise and rationalise, it cannot spiritualise, since spiritualisation is a greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and a preliminary change in some parts of the nature, especially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a divine light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions; for the most part it can only regulate or check the lower action of the life and rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members.
  --
  These higher powers work already in the human unspiritualised mind, but indirectly and in a fragmentary and diminished action; they are changed into substance and power of mind before they can work, and that substance and power are illumined and intensified in their vibrations, exalted and ecstasised in some of their movements by this entry, but not transformed. But when the spiritualisation begins and, as its greater results manifest themselves, - silence of the mind, the admission of our being into the cosmic consciousness, the Nirvana of the little ego in the sense of universal self, the contact with the Divine Reality, - the interventions of the higher dynamis and our openness to them can increase, they can assume a fuller, more direct, more characteristic power of their working, and this progression continues until some complete and mature action of them is possible. It is then that the turning of the spiritual towards the supramental transformation commences; for the heightening of the consciousness to higher and higher planes builds in us the gradation of the ascent to supermind, that difficult and supreme passage.
  It is not to be supposed that the circumstances and the lines of the transition would be the same for all, for here we enter into the domain of the infinite: but, since there is behind all of them the unity of a fundamental truth, the scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is an incessant gradation and there is no gap anywhere; but, from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, Illumined Mind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis. All these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret selfexistent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of energy-substance of the Spirit: for it must not be supposed, because we distinguish them according to their leading character, means and potency of knowledge, that they are merely a method or way of knowing or a faculty or power of cognition; they are domains of being, grades of the substance and energy of the spiritual being, fields of existence which are each a level of the universal Consciousness-Force constituting and organising itself into a higher status. When the powers of any grade descend completely into us, it is not only our thought and knowledge that are affected, - the substance and very grain of our being and consciousness, all its states and activities are touched and penetrated and can be remoulded and wholly transmuted. Each stage of this ascent is therefore a general, if not a total, conversion of the being into a new light and power of a greater existence.
  The gradation itself depends fundamentally upon a higher or lower substance, potency, intensity of vibrations of the being, of its self-awareness, of its delight of existence, of its force of existence. Consciousness, as we descend the scale, becomes more and more diminished and diluted, - dense indeed by its coarser crudity, but while that crudity of consistence compacts the stuff of Ignorance, it admits less and less the substance of light; it becomes thin in pure substance of consciousness and reduced in power of consciousness, thin in light, thin and weak in capacity of delight; it has to resort to a grosser thickness of its diminished stuff and to a strenuous output of its obscurer force to arrive at anything, but this strenuousness of effort and labour is a sign not of strength but of weakness. As we ascend, on the contrary, a finer but far stronger and more truly and spiritually concrete substance emerges, a greater luminosity and potent stuff of consciousness, a subtler, sweeter, purer and more powerfully ecstatic energy of delight. In the descent of these higher grades upon us it is this greater light, force, essence of being and consciousness, energy of delight that enter into mind, life, body, change and repair their diminished and diluted and incapable substance, convert it into its own higher and stronger dynamis of spirit and intrinsic form and force of reality. This can happen because all is fundamentally the same substance, the same consciousness, the same force, but in different forms and powers and degrees of itself: a taking up of the lower by the higher is therefore a possible and, but for our second nature of inconscience, a spiritually natural movement; what was put forth from the superior status is enveloped and taken up into its own greater being and essence.
  Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, - but with the Supermind as its ulterior origin, - as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. This kind of cognition is the last that emerges from the original spiritual identity before the initiation of a separative knowledge, base of the Ignorance; it is therefore the first that meets us when we rise from conceptive and ratiocinative mind, our best-organised knowledge-power of the Ignorance, into the realms of the Spirit: it is, indeed, the spiritual parent of our conceptive mental ideation, and it is natural that this leading power of our mentality should, when it goes beyond itself, pass into its immediate source.
  --
  When the higher descends into the lower consciousness, it alters the lower but is also modified and diminished by it; when the lower ascends, it is sublimated but at the same time qualifies the sublimating substance and power. This interaction creates an abundant number of different intermediate and interlocked degrees of the force and consciousness of being, but it also makes it difficult to bring about a complete integration of all the powers under the full control of any one power. For this reason there is not actually a series of simple clear-cut and successive stages in the individual's evolution; there is instead a complexity and a partly determinate, partly confused comprehensiveness of the movement. The soul may still be described as a traveller and climber who presses towards his high goal by step on step, each of which he has to build up as an integer but must frequently redescend in order to rebuild and make sure of the supporting stair so that it may not crumble beneath him: but the evolution of the whole consciousness has rather the movement of an ascending ocean of Nature; it can be compared to a tide or a mounting flux, the leading fringe of which touches the higher degrees of a cliff or hill while the rest is still below. At each stage the higher parts of the nature may be provisionally but incompletely organised in the new consciousness while the lower are in a state of flux or formation, partly moving in the old way though influenced and beginning to change, partly belonging to the new kind but still imperfectly achieved and not yet firm in the change. Another image might be that of an army advancing in columns which annexes new ground, while the main body is still behind in a territory overrun but too large to be effectively occupied, so that there has to be a frequent halt and partial return to the traversed areas for consolidation and assurance of the hold on the occupied country and assimilation of its people. A rapid conquest might be possible, but it would be of the nature of an encampment or a domination established in a foreign country; it would not be the assumption, total assimilation, integration needed for the entire supramental change.
  This entails certain consequences which modify the clear successions of the evolution and prevent it from following the cleanly determined and firmly arranged course which our logical intelligence demands from Nature but seldom gets from her. As life and mind begin to appear when the organisation of Matter is sufficient to admit them but the more complex and perfect organisation of Matter comes with the evolution of life and mind, as mind appears when life is sufficiently organised to admit of a developed vibration of consciousness but life receives its full organisation and development only after mind can act upon it, as the spiritual evolution begins when man as mind is capable of the movements of spirituality but mind also rises to its own highest perfection by the growth of the intensities and luminosities of the spirit, so it is with this higher evolution of the ascending powers of the Spirit. As soon as there is a sufficient spiritual development, something of intuition, illumination of the being, the movements of the higher spiritual grades of Consciousness begins to manifest, - sometimes one, sometimes the other or all together, and they do not wait for each power in the series to complete itself before a higher power comes into action. An Overmind light and power may descend in some sort, create a partial form of itself in the being and take a leading part or supervise or intervene while the intuitive and illumining mind and higher mind are still incomplete; these would then remain in the whole, acting along with the greater Power, often penetrated or sublimated by it or rising into it to form a greater or overmind intuition, a greater or overmind illumination, a greater or overmind spiritual thinking. This intricate action takes place because each descending power by its intensity of pressure on the nature and uplifting effect makes the being already capable of a still higher invasion before that earlier power itself is complete in its self-formation; but also it happens because the work of assumption and transformation of the lower nature can with difficulty be done if a higher and higher intervention does not take place. The illumination and the higher thought need the help of the intuition, the intuition needs the help of the overmind to combat the darkness or ignorance in which they labour and to give them their own fullness. Still, it is not possible in the end for the overmind status and integration to be complete until the higher mind and the illumined mind have been integrated and taken up into the intuition and the intuition itself subsequently integrated and taken up into the all-enlarging and all-sublimating overmind energy. The law of the gradation has to be satisfied even in the complexity of the process of evolutionary Nature.
  A further cause of complexity arises from the need of integration itself; for the process is not only an ascent of the soul to a higher status, but a descent of the higher consciousness so gained to take up and transform the inferior nature. But this nature has a density of previous formation which resists and obstructs the descent; even when the higher power has broken the barrier and descended and is at work, we have seen that the nature of the Ignorance resists and obstructs the working, that it either strives to refuse transformation altogether or tries to modify the new power into some conformity with its own workings, or even throws itself upon it to seize and degrade and enslave it to its own way of action and lower purpose. Ordinarily, in their task of assumption and assimilation of this difficult stuff of Nature, the higher powers descend first into the mind and occupy the mind centres because these are nearest to themselves in intelligence and knowledge-power; if they descend first into the heart or into the vital being of force and sensation, as they sometimes do because these happen to be in some individuals more open and call them first, the results are more mixed and dubious, imperfect and insecure than if things happen in the logical order. But, even in its normal working when it takes up the being part by part in the natural order of descent, the descending power is not able to bring about a total occupation and transformation of each before it goes farther. It can only effect a general and incomplete occupation, so that the workings of each remain still partly of the new higher, partly of a mixed, partly of the old unchanged lower order. All the mind in its whole range cannot be transmuted at once, for the mind centres are not a region isolated from the rest of the being; the mind action is penetrated by the action of the vital and physical parts, and in those parts themselves are lower formations of mind, a vital mind, a physical mind, and these have to be changed before there can be an entire transformation of the mental being. The higher transforming power has, therefore, to descend, as soon as may be and without waiting for an integral mental change, into the heart so as to occupy and change the emotional nature, and afterwards into the inferior vital centres to occupy and change the whole vital and kinetic and sensational nature, and, finally, into the physical centres so as to occupy and change the whole physical nature. But even this finality is not final, for there are still left the subconscient parts and the inconscient foundation.
  The intricacy, the interwoven action of these powers and parts of the being is so great that it may almost be said that in this change nothing is accomplished until all is accomplished. There is a tide and ebb, the forces of the old nature receding and again partially occupying their old dominions, effectuating a slow retreat with rear-line actions and return attacks and aggressions, the higher influx occupying each time more conquered territory but imperfectly sure of sovereignty so long as anything is left that has not become part of its luminous regime.

2.27_-_The_Gnostic_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The creation of a supramental being, nature, life on earth, will not be the sole result of this evolution; it will also carry with it the consummation of the steps that have led up to it: for it will confirm in possession of terrestrial birth the overmind, the intuition and the other gradations of the spiritual natureforce and establish a race of gnostic beings and a hierarchy, a shining ladder of ascending degrees and successive constituent formations of the gnostic light and power in earth-nature. For the description of gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience.
  All life and living beings ready to rise beyond the mental ignorance, but not ready yet for the supramental height, would find in a sort of echelon or a scale with overlapping degrees their assured basis, their intermediate steps of self-formation, their expression of realised capacity of spiritual existence on the way to the supreme Reality. But also the presence of the liberated and now sovereign supramental light and force at the head of evolutionary Nature might be expected to have its consequences in the whole evolution. An incidence, a decisive stress would affect the life of the lower evolutionary stages; something of the light, something of the force would penetrate downwards and awaken into a greater action the hidden TruthPower everywhere in Nature. A dominant principle of harmony would impose itself on the life of the Ignorance; the discord, the blind seeking, the clash of struggle, the abnormal vicissitudes of exaggeration and depression and unsteady balance of the unseeing forces at work in their mixture and conflict, would feel the influence and yield place to a more orderly pace and harmonic steps of the development of being, a more revealing arrangement of progressing life and consciousness, a better lifeorder. A freer play of intuition and sympathy and understanding would enter into human life, a clearer sense of the truth of self and things and a more enlightened dealing with the opportunities and difficulties of existence. Instead of a constant intermixed and confused struggle between the growth of Consciousness and the power of the Inconscience, between the forces of light and the forces of darkness, the evolution would become a graded progression from lesser light to greater light; in each stage of it the conscious beings belonging to that stage would respond to the inner Consciousness-Force and expand their own law of cosmic Nature towards the possibility of a higher degree of that Nature. This is at least a strong possibility and might be envisaged as the natural consequence of the direct action of supermind on the evolution. This intervention would not annul The Gnostic Being the evolutionary principle, for supermind has the power of withholding or keeping in reserve its force of knowledge as well as the power of bringing it into full or partial action; but it would harmonise, steady, facilitate, tranquillise and to a great extent hedonise the difficult and afflicted process of the evolutionary emergence.
  There is something in the nature of supermind itself that would make this great result inevitable. It is in its foundation a unitarian and integralising and harmonic consciousness, and in its descent and evolutionary working out of the diversity of the Infinite it would not lose its unitarian trend, its push towards integralisation or its harmonic influence. The Overmind follows out diversities and divergent possibilities on their own lines of divergence: it can allow contradictions and discords, but it makes them elements of a cosmic whole so that they are forced, however unwittingly and in spite of themselves, to contribute their share to its wholeness. Or we may say that it accepts and even encourages contradictions, but obliges them to support each other's existence so that there may be divergent roads of being and consciousness and experience that lead away from the One and from each other but still maintain themselves on the Oneness and can lead back again each on its own path to the Oneness. That is the secret sense even of our own world of Ignorance which works from the Inconscience but with the underlying cosmicity of the overmind principle. But the individual being in such a creation does not possess this secret principle in knowledge and does not base upon it his action. An overmind being here would perceive this secret; but he might still work on his own lines of Nature and law of action, Swabhava, Swadharma, according to the inspiration, the dynamic control or the inner governance of the Spirit or the Divine within him and leave the rest to their own line in the whole: an overmind creation of knowledge in the Ignorance might therefore be something separate from the surrounding world of Ignorance and guarded from it by the luminous encircling and separating wall of its own principle. The supramental gnostic being, on the contrary, would not only found all his living on an intimate sense and effective realisation of harmonic unity in his own inner and outer life or group life, but would create a harmonic unity also with the still surviving mental world, even if that world remained altogether a world of Ignorance. For the gnostic consciousness in him would perceive and bring out the evolving truth and principle of harmony hidden in the formations of the Ignorance; it would be natural to his sense of integrality and it would be within his power to link them in a true order with his own gnostic principle and the evolved truth and harmony of his own greater life-creation. That might be impossible without a considerable change in the life of the world, but such a change would be a natural consequence of the appearance of a new Power in Nature and its universal influence. In the emergence of the gnostic being would be the hope of a more harmonious evolutionary order in terrestrial Nature.
  --
  A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery, not merely in the sense of control of Nature but in the sense of a power of perfect self-expression in Nature.
  Whatever knowledge of self there would be, would be perfectly embodied in the will of the self, the will perfectly embodied in the action of the self; the result would be the self's complete dynamic self-formulation in its own nature. In the lower grades of gnostic being, there would be a limitation of self-expression according to the variety of the nature, a limited perfection in order to formulate some side, element or combined harmony of elements of some Divine Totality, a restricted selection of powers from the cosmic figure of the infinitely manifold One. But in the supramental being this need of limitation for perfection would The Gnostic Being disappear; the diversity would not be secured by limitation but by a diversity in the power and hue of the Supernature: the same whole of being and the same whole of nature would express themselves in an infinitely diverse fashion; for each being would be a new totality, harmony, self-equation of the One Being. What would be expressed in front or held behind at any moment would depend not on capacity or incapacity, but on the dynamic self-choice of the Spirit, its delight of self-expression, on the truth of the Divine's will and joy of itself in the individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves - and transcended it - can our individuality be complete.
  The supramental being in his cosmic consciousness seeing and feeling all as himself would act in that sense; he would act in a universal awareness and a harmony of his individual self with the total self, of his individual will with the total will, of his individual action with the total action. For what we most suffer from in our outer life and its reactions upon our inner life is the imperfection of our relations with the world, our ignorance of others, our disharmony with the whole of things, our inability to equate our demand on the world with the world's demand on us. There is a conflict - a conflict from which there seems to be no ultimate issue except an escape from both world and self - between our self-affirmation and a world on which we have to impose that affirmation, a world which seems to be too large for us and to pass indifferently over our soul, mind, life, body in the sweep of its course to its goal. The relation of our course and goal to the world's is unapparent to us, and to harmonise ourselves with it we have either to enforce ourselves upon it and make it subservient to us or suppress ourselves and become subservient to it or else to compass a difficult balance between these two necessities of the relation between the individual personal destiny and the cosmic whole and its hidden purpose. But for the supramental being living in a cosmic consciousness the difficulty would not exist, since he has no ego; his cosmic individuality would know the cosmic forces and their movement and their significance as part of himself, and the truth-consciousness in him would see the right relation at each step and find the dynamic right expression of that relation.
  --
  On this fact that the Divine Knowledge and Force, the supreme Supernature, would act through the gnostic being with his full participation, is founded the freedom of the gnostic being; it is this unity that gives him his liberty. The freedom from law, including the moral law, so frequently affirmed of the spiritual being, is founded on this unity of its will with the will of the Eternal. All the mental standards would disappear because all necessity for them would cease; the higher authentic law of identity with the Divine Self and identity with all beings would have replaced them. There would be no question of selfishness or altruism, of oneself and others, since all are seen and felt as the one self and only what the supreme Truth and Good decided would be done. There would be in the action a pervasive feeling of a self-existent universal love, sympathy, oneness, but the feeling would penetrate, colour and move in the act, not solely dominate or determine it: it would not stand for itself in opposition to the larger truth of things or dictate a personally impelled departure from the divinely willed true movement. This opposition and departure can happen in the Ignorance where love or any other strong principle of the nature can be divorced from wisdom even as it can be divorced from power; but in the supermind gnosis all powers are intimate to each other and act as one. In the gnostic person the Truth-Knowledge would lead and determine and all the other forces of the being concur in the action: there would be no place for disharmony or conflict between the powers of the nature. In all action there is an imperative of existence that seeks to be fulfilled; a truth of being not yet manifested has to be manifested or a truth manifesting has to be evolved and achieved and perfected in manifestation or, if already achieved, to take its delight of being and self-effectuation. In the half-light and half-power of the Ignorance the imperative is secret or only half-revealed and the The Gnostic Being push to fulfilment is an imperfect, struggling, partly frustrated movement: but in the gnostic being and life the imperatives of being would be felt within, intimately perceived and brought into action; there would be a free play of their possibilities; there would be an actualisation in accordance with the truth of circumstance and the intention in the Supernature. All this would be seen in the knowledge and develop itself in act; there would be no uncertain combat or torment of forces at work; a disharmony of the being, a contradictory working of the consciousness could have no place: the imposition of an external standardisation of mechanised law would be entirely superfluous where there is this inherence of truth and its spontaneous working in act of nature. A harmonic action, a working out of the divine motive, an execution of the imperative truth of things would be the law and natural dynamics of the whole existence.
  A knowledge by identity using the powers of the integrated being for richness of instrumentation would be the principle of the supramental life. In the other grades of the gnostic being, although a truth of spiritual being and consciousness would fulfil itself, the instrumentation would be of a different order. A
  Higher-Mental being would act through the truth of thought, the truth of the idea and accomplish that in the life-action: but in the supramental gnosis thought is a derivative movement, it is a formulation of truth-vision and not the determining or the main driving force; it would be an instrument for expression of knowledge more than for arrival at knowledge or for action, - or it would intervene in action only as a penetrating point of the body of identity-will and identity-knowledge. So too in the illumined gnostic being truth-vision and in the intuitive gnostic being a direct truth-contact and perceptive truth-sense would be the mainspring of action. In the overmind a comprehensive immediate grasp of the truth of things and the principle of being of each thing and all its dynamic consequences would originate and gather up a great wideness of gnostic vision and thought and create a foundation of knowledge and action; this largeness of being and seeing and doing would be the varied result of an underlying identity-consciousness, but the identity itself would not be in the front as the very stuff of the consciousness or the very force of the action. But in the supramental gnosis all this luminous immediate grasp of the truth of things, truth-sense, truth-vision, truth-thought would get back into its source of identity-consciousness and subsist as a single body of its knowledge. The identity-consciousness would lead and contain everything; it would manifest as an awareness in the very grain of the being's substance putting forth its inherent self-fulfilling force and determining itself dynamically in form of consciousness and form of action. This inherent awareness is the origin and principle of the working of supramental gnosis; it could be sufficient in itself with no need of anything to formulate or embody it: but the play of illumined vision, the play of a radiant thought, the play of all other movements of the spiritual consciousness would not be absent; there would be a free instrumentation of them for their own brilliant functioning, for a divine richness and diversity, for a manifold delight of selfmanifestation, for the joy of the powers of the Infinite. In the intermediate stages or degrees of the gnosis there might be the manifestation of various and separate expressions of the aspects of the divine Being and Nature, a soul and life of love, a soul and life of divine light and knowledge, a soul and life of divine power and sovereign action and creation, and innumerable other forms of divine life; on the supramental height all would be taken up into a manifold unity, a supreme integration of being and life. A fulfilment of the being in a luminous and blissful integration of its states and powers and their satisfied dynamic action would be the sense of the gnostic existence.
  All supramental gnosis is a twofold Truth-consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis. But this is not a purely ideative knowledge, it is not consciousness observing, forming ideas, trying to carry them out; it is an essential light of consciousness, the self-light of all the realities of being and becoming, the self-truth of being determining, formulating and effectuating itself. To be, not to know, is the object of The Gnostic Being the manifestation; knowledge is only the instrumentation of an operative consciousness of being. This would be the gnostic life on earth, a manifestation or play of truth-conscious being, being grown aware of itself in all things, no longer lost to consciousness of itself, no longer plunged into a self-oblivion or a half-oblivion of its real existence brought about by absorption in form and action, but using form and action with a delivered spiritual power for its free and perfect self-expression, no longer seeking for its own lost or forgotten or veiled and hidden significance or significances, no longer bound, but delivered from inconscience and ignorance, aware of its own truths and powers, determining freely in a movement always concurrent and in tune in every detail with its supreme and universal Reality its manifestation, the play of its substance, the play of its consciousness, the play of its force of existence, the play of its delight of existence.
  In the gnostic evolution there would be a great diversity in the poise, status, harmonised operations of consciousness and force and delight of existence. There would naturally appear in time many grades of the farther ascent of the evolutive supermind to its own summits; but in all there would be the common basis and principle. In the manifestation the Spirit, the Being, while knowing all itself, is not bound to put forth all itself in the actual front of formation and action which is its immediate power and degree of self-expression: it may put forth a frontal self-expression and hold all the rest of itself behind in an unexpressed delight of self-being. That All behind and its delight would find itself in the front, know itself in it, maintain and suffuse the expression, the manifestation with its own presence and feeling of totality and infinity. This frontal formation with all the rest behind it and held in power of being within it would be an act of self-knowledge, not an act of Ignorance; it would be a luminous self-expression of the Superconscience and not an upthrow from the Inconscience. A great harmonised variation would thus be an element in the beauty and completeness of the evolution of the gnostic consciousness and existence. Even in dealing with the mind of ignorance around it, as in dealing with the still lower degrees of the gnostic evolution, the supramental life would use this innate power and movement of its Truth of being: it would relate in the light of that integral Reality its own truth of being with the truth of being that is behind the Ignorance; it would found all relations upon the common spiritual unity, accept and harmonise the manifested difference.
  The gnostic Light would ensure the right relation and action or reaction of each upon each in every circumstance; the gnostic power or influence would affirm always a symphonic effectuation, secure the right relation of the more developed and the less developed life and impose by its influence a greater harmony on the lower existence.

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  95: A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature. That might be described, since it surpasses the mental human level, as a life of spiritual and supramental supermanhood. But this must not be confused with past and present ideas of supermanhood; for supermanhood in the mental idea consists of an overtopping of the normal human level, not in kind but in degree of the same kind, by an enlarged personality, a magnified and exaggerated ego, an increased power of mind, an increased power of vital force, a refined or dense and massive exaggeration of the forces of the human Ignorance; it carries also, commonly implied in it, the idea of a forceful domination over humanity by the superman. That would mean a supermanhood of the Nietzschean type; it might be at its worst the reign of the "blonde beast" or the dark beast or of any and every beast, a return to barbaric strength and ruthlessness and force: but this would be no evolution, it would be a reversion to an old strenuous barbarism. Or it might signify the emergence of the Rakshasa or Asura out of a tense effort of humanity to surpass and transcend itself, but in the wrong direction. A violent and turbulent exaggerated vital ego satisfying itself with a supreme tyrannous or anarchic strength of self-fulfilment would be the type of a Rakshasic supermanhood: but the giant, the ogre or devourer of the world, the Rakshasa, though he still survives, belongs in spirit to the past; a larger emergence of that type would be also a retrograde evolution. A mighty exhibition of an overpowering force, a self-possessed, self-held, even, it may be, an ascetically self-restrained mind-capacity and life-power, strong, calm or cold or formidable in collected vehemence, subtle, dominating, a sublimation at once of the mental and vital ego, is the type of the Asura. But earth has had enough of this kind in her past and its repetition can only prolong the old lines; she can get no true profit for her future, no power of self-exceeding, from the Titan, the Asura: even a great or supernormal power in it could only carry her on larger circles of her old orbit. But what has to emerge is something much more difficult and much more simple; it is a self-realised being, a building of the spiritual self, an intensity and urge of the soul and the deliverance and sovereignty of its light and power and beauty, - not an egoistic supermanhood seizing on a mental and vital domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find its own self-exceeding and self-fulfilment by the revelation of the divinity that is striving for birth within it. This is the sole true supermanhood and the one real possibility of a step forward in evolutionary Nature.
  

2.3.01_-_Aspiration_and_Surrender_to_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  Never heard of this 12 years affair or of any certificate. Perhaps in European occultism there are noviciates, stages, ordeals, grades etc. In India the Guru gives a mantra as soon as he accepts a disciple and tells him to go ahead with it. We have no mantra except the Mother's name. But usually we give work, tell them to aspire, reject, open to the Mother. I don't know whether you call that the practical course. Anyhow people have got into difficulties here even without any practical course, most while doing their "twelve years" and in some cases we have had to push them into active sadhana as the only way to control the lower forces and get them out of it.
  

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