classes ::: adjective, adverb,
children :::
branches ::: higher, higher buddhi, higher consciousness, higher degree, higher existence, higher knowledge, higher level, higher mentality, higher mind, higher movements, higher nature, higher part, higher plane, higher power, higher ranges, higher self, higher sphere, higher spiritual, higher standard, higher values
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:higher
word class:adjective
word class:adverb


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OBJECT INSTANCES [2] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
higher_values
imagination

AUTH

BOOKS
18000_books_ranked
A_Brief_History_of_Everything
Achieving_Oneness_With_The_Higher_Soul___Meditations_for_Soul_Realization
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
Essays_In_Philosophy_And_Yoga
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Knowledge_of_the_Higher_Worlds
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Book_of_Light
The_Divine_Milieu
The_Imitation_of_Christ
The_Integral_Yoga
The_Republic
The_Science_of_Knowing
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Thus_Spoke_Zarathustra
Toward_the_Future
Walden,_and_On_The_Duty_Of_Civil_Disobedience

IN CHAPTERS TITLE
04.09_-_Values_Higher_and_Lower
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.11_-_Higher_Laws
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1957-04-24_-_Perfection,_lower_and_higher
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1.at_-_The_Higher_Pantheism
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.25_-_The_Higher_and_the_Lower_Knowledge
2.3.04_-_The_Higher_Planes_of_Mind
3.7.2.04_-_The_Higher_Lines_of_Karma
4.13_-_ON_THE_HIGHER_MAN
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2.11_-_Trance_and_the_Higher_Planes
4.3.2.12_-_Living_in_a_Higher_Plane
4.4.3.02_-_Calling_in_the_Higher_Consciousness

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
0.00_-_Introduction
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_A_Vedic_Story
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_The_Sunlit_Path
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.14_-_Mater_Dolorosa
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
04.26_-_To_the_Heights-XXVI
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.03_-_Bypaths_of_Souls_Journey
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.07_-_Man_and_Superman
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.10_-_Knowledge_by_Identity
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.17_-_Evolution_or_Special_Creation
05.24_-_Process_of_Purification
05.26_-_The_Soul_in_Anguish
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.07_-_Total_Transformation_Demands_Total_Rejection
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.31_-_Identification_of_Consciousness
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.02_-_The_Spiral_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.07_-_Freedom_and_Destiny
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.15_-_Divine_Disgust
07.19_-_Bad_Thought-Formation
07.21_-_On_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.34_-_And_this_Agile_Reason
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
08.05_-_Will_and_Desire
08.08_-_The_Mind_s_Bazaar
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.32_-_The_Surrender_of_an_Inner_Warrior
08.36_-_Buddha_and_Shankara
08.38_-_The_Value_of_Money
09.03_-_The_Psychic_Being
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.14_-_Education_of_Girls
10.01_-_Cycles_of_Creation
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_INTRODUCTORY_REMARKS
1.00_-_The_Constitution_of_the_Human_Being
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.15_-_The_Evolution_of_Language
10.17_-_Miracles:_Their_True_Significance
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_Foreward
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_THAT_ARE_THOU
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Mental_Fortress
1.01_-_THE_OPPOSITES
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_Two_Powers_Alone
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.29_-_Gods_Debt
1.02_-_Isha_Analysis
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Prana
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Great_Process
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Stages_of_Initiation
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_YIBHOOTI_PADA
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Body,_Soul_and_Spirit
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_BOOK_THE_FIFTH
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Hymns_of_Bharadwaja
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Note_on_the_word_Go
1.07_-_Past,_Present_and_Future
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Magic_Wand
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Three_Purushas
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Man,_A_Transitional_Being
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_PRAYER
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.05_-_Aspiration
12.05_-_The_World_Tragedy
1.2.07_-_Surrender
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_The_Ascending_Series_of_Substance
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.07_-_The_Inter-Zone
1.30_-_Do_you_Believe_in_God?
1.31_-_Adonis_in_Cyprus
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3.5.01_-_The_Law_of_the_Way
1.3.5.04_-_The_Evolution_of_Consciousness
1.37_-_Death_-_Fear_-_Magical_Memory
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_The_Ritual_of_Osiris
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.42_-_This_Self_Introversion
1.439
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_The_Corn-Mother_in_Many_Lands
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.52_-_Killing_the_Divine_Animal
1.550_-_1.600_Talks
1.61_-_Power_and_Authority
1.62_-_The_Fire-Festivals_of_Europe
1.66_-_Vampires
1.69_-_Farewell_to_Nemi
17.02_-_Hymn_to_the_Sun
1.78_-_Sore_Spots
1.79_-_Progress
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
1913_03_13p
1913_11_28p
1914_02_22p
1914_03_23p
1914_05_27p
1914_05_29p
1914_06_22p
1914_07_07p
1914_08_18p
1914_09_06p
1914_09_30p
1914_11_08p
1914_11_17p
1914_12_10p
19.14_-_The_Awakened
1915_01_02p
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1936_08_21p
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-03-18
1953-04-08
1953-04-29
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-08
1953-07-15
1953-07-29
1953-08-05
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-30
1953-10-21
1953-10-28
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-15
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-21
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-17
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-21
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-25
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-07
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-05-07_-_The_secret_of_Nature
1958-05-10
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-06-06_-_Supramental_Ship
1958-07-16_-_Is_religion_a_necessity?
1958-07-19
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-09
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958_09_12
1958-09-16_-_OM_NAMO_BHAGAVATEH
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-10
1958_10_10
1958_10_17
1958-10-25_-_to_go_out_of_your_body
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958-11-08
1958-11-11
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-15
1958-11-22
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-12-28
1960_01_05
1960_01_27
1960_02_17
1960-03-03
1960_04_27
1960-05-24_-_supramental_flood
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960_07_13
1960-07-15
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-09-20
1961-01-22
1961-01-24
1961-01-27
1961-01-31
1961-02-11
1961-02-14
1961-02-18
1961-03-04
1961-03-11
1961_03_11_-_58
1961-03-14
1961-03-17
1961_03_17_-_57
1961-03-21
1961-03-25
1961-03-27
1961-04-07
1961-04-29
1961-06-24
1961-07-28
1961-08-08
1961-09-03
1961-10-15
1961-11-07
1961-12-20
1961-12-23
1962_01_12
1962-01-12_-_supramental_ship
1962-01-21
1962-02-03
1962-02-13
1962-02-27
1962_02_27
1962-05-24
1962_05_24
1962-05-27
1962-05-31
1962-06-02
1962-06-30
1962-07-11
1962-07-18
1962-07-21
1962-07-25
1962-08-04
1962-08-11
1962-08-14
1962-09-05
1962-09-15
1962-09-26
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-27
1962-11-10
1962-11-14
1962-11-17
1962-11-20
1962-11-27
1962-12-19
1962-12-28
1963-01-18
1963-02-15
1963-03-06
1963_03_06
1963-03-09
1963-04-06
1963-05-03
1963-05-18
1963-06-03
1963-06-12
1963-06-15
1963-06-19
1963-07-03
1963-07-10
1963-07-24
1963-08-03
1963-08-07
1963_08_11?_-_94
1963-08-17
1963-08-21
1963-09-04
1963-09-25
1963-10-05
1963-10-16
1963-10-19
1963_11_04
1963-11-13
1963-11-27
1963-12-25
1964-01-04
1964-01-29
1964_02_05
1964-02-22
1964-03-07
1964-03-25
1964_03_25
1964-03-28
1964-06-04
1964-08-11
1964-08-14
1964-08-26
1964-08-29
1964-09-26
1964-09-30
1964-10-07
1964-10-10
1964-10-30
1964-11-12
1964-11-14
1964-11-25
1964-12-02
1965-01-12
1965-02-24
1965-03-24
1965-04-21
1965-05-08
1965-05-29
1965_05_29
1965-06-26
1965-07-10
1965-07-17
1965-08-04
1965-09-22
1965_09_25
1965-11-27
1965-12-04
1965-12-10
1965_12_26?
1966-01-22
1966-01-31
1966-02-11
1966-03-04
1966-03-09
1966-03-26
1966-04-30
1966-05-22
1966-05-25
1966-06-02
1966-06-11
1966-06-18
1966-08-03
1966-08-27
1966-09-14
1966_09_14
1966-09-24
1966-09-28
1966-09-30
1966-10-08
1966-11-03
1966-11-30
1966-12-07
1967-01-31
1967-02-15
1967-02-18
1967-03-04
1967-04-12
1967-04-15
1967-04-27
1967-05-03
1967-05-06
1967-05-20
1967-05-24
1967-06-03
1967-06-07
1967-06-14
1967-06-24
1967-07-05
1967-07-12
1967-08-02
1967-08-12
1967-09-06
1967-09-13
1967-10-07
1967-10-21
1967-11-22
1967-12-20
1967-12-27
1967-12-30
1968-01-06
1968-01-12
1968-02-03
1968-02-28
1968-03-02
1968-03-09
1968-04-03
1968-04-10
1968-04-23
1968-04-24
1968-05-22
1968-06-08
1968-06-29
1968-07-10
1968-07-17
1968-07-20
1968-07-24
1968-07-27
1968-08-28
1968-09-25
1968-09-28
1968-10-11
1968-10-30
1968-12-21
1968-12-28
1969-02-08
1969-02-22
1969-04-02
1969-05-24
1969-06-25
1969-06-28
1969-07-12
1969-07-23
1969-08-06
1969_08_09
1969_09_18
1969-09-20
1969_09_27
1969_09_31?_-_165
1969-10-01
1969_10_01?_-_166
1969-10-08
1969-10-15
1969-10-25
1969-11-08
1969-11-12
1969-11-22
1969_11_25
1969-11-29
1969-12-10
1969-12-13
1969-12-27
1970-01-03
1970-01-17
1970_01_26
1970-03-14
1970-03-18
1970-03-25
1970_03_25
1970-04-11
1970-04-18
1970-05-09
1970-05-13
1970-05-27
1970-06-06
1970-07-11
1970-07-25
1970-07-29
1970-09-09
1970-09-12
1971-01-16
1971-04-17
1971-05-01
1971-05-12
1971-06-12
1971-07-03
1971-10-27
1971-12-11
1971-12-18
1972-01-19
1972-03-08
1972-03-10
1972-04-08
1972-04-19
1972-04-26
1972-05-06
1972-07-22
1973-01-20
1973-01-24
1973-03-19
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.at_-_The_Higher_Pantheism
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Dagon
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_A_Funeral_Fantasie
1.fs_-_The_Artists
1.fs_-_The_Lay_Of_The_Bell
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Sleep_And_Poetry
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_To_......
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.kg_-_Little_Tiger
1.mm_-_Then_shall_I_leap_into_love
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Prince_Athanase
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_To_A_Skylark
1.poe_-_Dreams
1.poe_-_The_Bells
1.rb_-_Abt_Vogler
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Cleon
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rmr_-_Elegy_X
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rwe_-_Celestial_Love
1.rwe_-_Dmonic_Love
1.rwe_-_Merlin_II
1.rwe_-_The_Romany_Girl
1.rwe_-_Threnody
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Entered_the_Unknown
1.wby_-_A_Dramatic_Poem
1.wby_-_High_Talk
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Eidolons
1.whitman_-_Rise,_O_Days
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_The_Mystic_Trumpeter
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_An_Evening_Walk
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Daffodils
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Thorn
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_To_a_Sky-Lark
1.ww_-_To_The_Memory_Of_Raisley_Calvert
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Wand
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.08_-_The_Golden_Chain
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Spirit_Land
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ascent_of_the_Soul
3.08_-_Of_Equilibrium
3.08_-_The_Myster_of_Love
3.09_-_Of_Silence_and_Secrecy
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
31.08_-_The_Unity_of_India
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
33.03_-_Muraripukur_-_I
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.4.01_-_Evolution
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.06_-_Reading_and_Sadhana
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.02_-_The_Story_of_Jabala-Satyakama
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.2.4.08_-_Psychic_Sorrow
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2.11_-_Trance_and_the_Higher_Planes
4.3.2.12_-_Living_in_a_Higher_Plane
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.4.08_-_The_Descent_of_Knowledge
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Perfection_of_the_Body
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.08_-_Supermind_and_Mind_of_Light
5.1.01.4_-_The_Book_of_Partings
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.07_-_THE_MONOCOLUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
7.04_-_The_Vital
7.07_-_The_Subconscient
7.14_-_Modesty
7.3.13_-_Ascent
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
CHAPTER_30_-_Describes_the_importance_of_understanding_what_we_ask_for_in
CHAPTER_36_-_Treats_of_these_words_in_the_Paternoster__"Dimitte_nobis_debita
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_XII
Cratylus
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Gorgias
Guru_Granth_Sahib_first_part
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Meno
MoM_References
new_computer
Phaedo
r1912_01_14a
r1912_01_24
r1912_02_08
r1912_07_01
r1912_07_04
r1912_12_03b
r1912_12_05
r1912_12_19
r1912_12_20
r1912_12_31
r1913_01_05
r1913_01_09
r1913_01_21
r1913_01_26
r1913_01_30
r1913_05_21
r1913_06_17
r1913_06_17b
r1913_11_13
r1913_11_14
r1913_11_24
r1913_11_29
r1913_12_17
r1913_12_24
r1913_12_25
r1913_12_28
r1913_12_31
r1914_01_04
r1914_01_06
r1914_01_09
r1914_01_15
r1914_03_14
r1914_03_16
r1914_03_17
r1914_03_18
r1914_03_24
r1914_03_26
r1914_03_27
r1914_03_28
r1914_03_31
r1914_04_02
r1914_04_12
r1914_04_14
r1914_04_16
r1914_05_01
r1914_05_08
r1914_05_09
r1914_05_12
r1914_05_27
r1914_06_24
r1914_06_25
r1914_06_28
r1914_07_13
r1914_07_16
r1914_07_19
r1914_07_20
r1914_07_24
r1914_07_28
r1914_08_05
r1914_09_04
r1914_09_05
r1914_09_06
r1914_11_24
r1914_12_05
r1914_12_12
r1914_12_14
r1914_12_19
r1914_12_20
r1915_01_15
r1915_05_22
r1915_08_01
r1915_08_07
r1917_02_01
r1917_02_02
r1917_02_03
r1917_02_04
r1917_02_10
r1917_02_12
r1917_02_16
r1917_02_17
r1917_02_27
r1917_02_28
r1917_03_01
r1917_03_08
r1917_03_09
r1917_03_10
r1917_03_18
r1917_08_26
r1917_08_30
r1918_02_15
r1918_02_20
r1918_05_09
r1918_05_10
r1918_05_13
r1918_05_15
r1918_05_19
r1918_05_20
r1918_05_21
r1918_05_25
r1919_06_28
r1919_07_06
r1919_07_15
r1919_07_18
r1919_07_19
r1919_07_20
r1919_07_21
r1919_07_22
r1919_08_04
r1919_08_13
r1919_08_14
r1919_08_20
r1919_08_28
r1920_02_07a
r1920_02_22
r1920_02_23
r1920_03_01
r1920_03_02
r1920_03_03
r1920_03_04
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r1920_03_06
r1920_03_07
r1920_03_08
r1920_06_07
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r1920_06_21
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_125-150
Talks_151-175
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
the_Castle
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Gold_Bug
The_Gospel_According_to_Luke
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
The_Way_of_Perfection
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

bigram
higher
movement
values
SEE ALSO

SIMILAR TITLES
Mother one can consciously reach and the higher the formation the better the response.
a case for only higher movements
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
higher
higher buddhi
higher consciousness
higher degree
higher existence
higher knowledge
higher level
higher mentality
higher mind
higher movements
higher nature
higher part
higher plane
higher power
higher ranges
higher self
higher sphere
higher spiritual
higher standard
higher values
Knowledge of the Higher Worlds
the Higher Mind

DEFINITIONS

higher consciousness ::: the higher spiritual or divine consciousness.

highering ::: a. --> Rising higher; ascending.

higher mind — (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: “liberated intelligence”, “intuitive [higher mind]” and “illumined [higher mind]” (in ascending order). The first level may correspond to vijñānabuddhi in the earlier terminology of the Record of Yoga. The “intuitive” and “illumined” levels may be what Sri Aurobindo soon after making the diagram began to refer to as “higher mind” (defined as “a luminous thought-mind, a mind of spiritborn conceptual knowledge”) and “illumined mind” (characterised by “an intense lustre, a splendour and illumination of the spirit”); cf. logistic ideality (also called luminous reason) and hermetic ideality or śrauta vijñāna (distinguished by “a diviner splendour of light and blaze of fiery effulgence”) in the terminology of 1919-20.

higher-order function
(HOF) A {function} that can take one
or more functions as {arguments} and/or return a function as
its value.
E.g. map in (map f l) which returns the list of results of
applying function f to each of the elements of list l.
A {curried function} is an example of a higher-order function.
(2018-05-25)


higher-order function ::: (HOF) A function that can take one or more functions as argument and/or return a function as its value. E.g. map in (map f l) which returns the list of results of applying function f to each of the elements of list l. See also curried function.

higher-order macro ::: A means of expressing certain higher-order functions in a first order language. Proposed by Phil Wadler. Higher-order macros cannot be recursive at the top level but they may contain recursive definitions. E.g. map f l = m lwhere Expanding a call to this macro is equivalent to specialising a call to map in its first argument.See partial evaluation.

higher-order macro
A means of expressing certain
{higher-order functions} in a {first-order language}, proposed
by {Phil Wadler}. Higher-order macros cannot be {recursive}
at the top level but they may contain recursive definitions.
For example, the normal, definition of the {map} function,
map f []   = []
map f (x:xs) = f x : map f xs
is higher-order because its argument, f, is a function. The
alternative formulation
map f l = map_f l
where
map_f []   = []
map_f (x:xs) = f x : m xs
defines a first-order function, map_f, that is a
specialisation of map in its first argument. This can be
considered a {macro} because it works purely by textual
substitution, requiring no knowledge about f for its validity.
This is an example of {partial evaluation} - the call, map f l,
has been partially evaluated to yeild an intermediate result.
This may be useful in optimising compilation or execution,
e.g. if the call to f can be subject to {in-lining} or when
executing map_f on a long list.
(2018-05-25)


higher-order neurons ::: Neurons that are relatively remote from peripheral targets.

higher region.

higher revelatory — (in 1920) same as full revelatory. higher trik trikaladrsti

higher than Metatron, which would make him

Higher consciousness ::: abosr the ordinary mind and different from it in Its workings ; it ranges from higher mine! through illumined mind, intuition and overmind upto the border line of the Supramental.

Higher Education National Software Archive
(HENSA)
{(http://hensa.ac.uk/)}.
(1995-01-06)


Higher Education National Software Archive ::: (HENSA) . (1995-01-06)

Higher Ego The individuality, as contrasted with the personality; the higher ego lies in atma-buddhi-manas as the reincarnating ego, and is a reflection or minor projection of the higher self or atman. The higher ego is contrasted with the lower or personal ego which is formed from the kamic, astral, and physical imbodiments of the former.

Higher Manas The aspect of the dual manas or human mental principle, which is attracted to buddhi or the spiritual principle, and which therefore is conditionally immortal. The lower manas is attracted to the kama or desire principle and dissolves after death as part of the kama-rupa. ( )

Higher Mind ::: a luminous thought-mind whose instrumentation is through an elevated thought-power and comprehensive mental sight. In the Higher Mind one becomes constantly and closely aware of the Self, the One everywhere and knows and sees habitually with that awareness.

Higher Mind::: I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mindlevel although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight—not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.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 th
   refore 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.
   Ref: CWSA Vol. 27, 21-22 Page: 20, 974


Higher mind/mental ::: Overtopping the ordinary mind, hidden in our own superconscient parts, there are higher ranges of Mind, gradations of spiritualised mind leading to the Supermind. In ascending order they are: Higher Mind, Illumined Mind, Intuitive Mind, Intuition and Overmind. See spiritualised mind.

Higher Order Conditioning ::: Pairing a second conditioned stimulus with the first conditioned stimulus in order to produce a second conditioned response.



Higher Planes::: 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, IlluminedMind 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.
   Ref: CWSA Vol. 21-22, Page: 972


Higher Self ::: An aspect of self linked to Mental Plane archetypes and Solar Consciousness and which transcends individual lives (essentially it imparts some of the meaning that drives "lower" levels of self to manifest, including the need for a physical form). Higher Self tends to guide the soul to its optimal evolution and seeks to help one take control of their fate and learn to work Will. The HGA is often considered an aspect of Higher Self.

Higher Self The divine-spiritual essence or essential egoity overshadowing the human being, the atma-buddhi with the efflorescence of manas. The higher self is the god within, the source of all right motive, the fountain of intuition, and the voice of divine harmony seeking to control the individual’s life and to transform or transmute all the voices of personal desire.

Higher triad: In occult philosophy, the vital soul, the animal soul and the rationalized soul.

Higher Triad In theosophical literature a distinction is often made between that part of human nature which is immortal and that which is mortal. Hence the seven principles were divided into the higher triad — comprising atman, buddhi, and manas — and lower quaternary — kama, prana, linga-sarira, and sthula-sarira. Another division is also frequently used: higher triad — atman, buddhi, and higher manas; lower quaternary — lower manas or kama-manas, prana, linga-sarira, and sthula-sarira.

Higher Triad ::: The imperishable spiritual ego considered as a unity. It is the reincarnating part of man's constitutionwhich clothes itself in each earth-life in a new personality or lower quaternary. The higher triad, speakingin the simplest fashion, is the unity of atman, buddhi, and the higher manas; and the lower quaternaryconsists of the lower manas or kama-manas, the prana or vitality, the linga-sarira or astral model-body,and the physical vehicle.Another manner of considering the human constitution in its spiritual aspects is that viewed from thestandpoint of consciousness, and in this latter manner the higher triad consists of the divine monad, thespiritual monad, and the higher human monad. The higher triad is often spoken of in a collective sense,and ignoring details of division, as simply the reincarnating monad, or more commonly the reincarnatingego, because this latter is rooted in the higher triad.Many theosophists experience quite unnecessary difficulty in understanding why the human constitutionshould be at one time divided in one way and at another time divided in another way. The difficulty liesin considering these divisions as being absolute instead of relative, in other words, as representingwatertight compartments instead of merely indefinite and convenient divisions. The simplestpsychological division is probably that which divides the septenary constitution of man in three parts: anuppermost duad which is immortal, an intermediate duad which is conditionally immortal, and a lowertriad which is unconditionally mortal. (See Fundamentals of the Esoteric Philosophy, 1st ed., pp. 167,525; 2nd rev. ed., pp. 199, 601).

Higher vital ::: Usually refers to the vital mind and emouve being as opposed to the middle vital which has its scat in the navel and is dynamic, sensational and passionate and the lower which is made up the smaBer movements of human Jj/e-desjre and life-reactions.



QUOTES [271 / 271 - 500 / 9164]


KEYS (10k)

  164 Sri Aurobindo
   35 The Mother
   5 Ken Wilber
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   4 Manly P Hall
   2 Swami Vivekananda
   2 Sri Ramana Maharshi
   2 Rudolf Steiner
   2 Nolini Kanta Gupta
   2 James George Frazer
   2 Essential Integral
   2 Dion Fortune
   2 Chamtrul Rinpoche
   2 Alfred Korzybski
   2 ?
   1 Yamamoto Tsunetomo
   1 Wikipedia
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   1 Thomas Keating
   1 The Hashish Eater
   1 Stephen LaBerge
   1 Sri Nisargadatta Maharaj
   1 Saint Dionysius the Areopagite
   1 Saint Augustine of Hippo
   1 R Buckminster Fuller
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   1 Noam Chomsky
   1 M P Pandit
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   1 M Alan Kazlev
   1 Lewis Carroll
   1 Ken Wilber?
   1 Karl Wilhelm Friedrich Schlegel
   1 Joseph Campbell
   1 Johann Wolfgang von Goethe
   1 Israel Regardie
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 Fred Hosea
   1 Ernst Jünger
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   1 Bruce Lee
   1 Bernhard Guenther
   1 Arthur Conan Doyle
   1 Alice A. Bailey
   1 Albert Einstein
   1 A B Purani

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   10 Ralph Waldo Emerson
   8 Anonymous
   7 Toba Beta
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   6 Swami Vivekananda
   6 Friedrich Nietzsche
   4 Oprah Winfrey
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   4 Arthur Conan Doyle
   3 Tyler Perry
   3 Robin S Sharma
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   3 Albert Camus
   2 William Shakespeare
   2 Van Jones

1:The Psychic’s Choice at the Time of Death
The psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality. Life is for the evolutionary growth by experience in the conditions of the Ignorance till one is ready for the higher light. ~ Sri Aurobindo, CWSA 28:532,
2:Concentration is the root of all the higher abilities in man. ~ Bruce Lee,
3:The higher we soar the smaller we appear to those who cannot fly.
   ~ Friedrich Nietzsche,
4:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV, Fear,
5:The genuine priest always feels something higher than compassion. ~ Karl Wilhelm Friedrich Schlegel,
6:There comes a time when the mind takes a higher plane of knowledge but can never prove how it got there.
   ~ Albert Einstein,
7:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
8:It is only when you touch the higher that you realize how low we may be among the possibilities of creation. ~ Arthur Conan Doyle,
9:This higher scheme of being is our cause
And holds the key to our ascending fate; ~ Sri Aurobindo, Savitri, The World-Stair,
10:Ask: 'Who am I?' until well-established in the conviction that a Higher Power guides us. That is firmness of faith.
   ~ Sri Ramana Maharshi,
11:A man must be considered as a tool of a higher world-order, a vessel found worth to receive divine influence.
   ~ Johann Wolfgang von Goethe,
12:The sattwic quality is a first mediator between the higher and the lower nature. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura,
13:The nation must exist before it can sacrifice its interests for a higher good. ~ Sri Aurobindo, Karmayogin, The Doctrine of Sacrifice,
14:God is always God, but the views which people and nations may take of him vary. No higher view is known than that of love. ~ Swami Vivekananda,
15:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
16:Perfection comes by renunciation of desires and surrender to a higher Will. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work,
17:urage and jubilation. This is rising to a higher level. It is like the saying, “The more water there is, the higher the boat rises. ~ Yamamoto Tsunetomo,
18:All warred against all, but with a common hate
Turned on the mind that sought some higher good; ~ Sri Aurobindo, Savitri, The Descent into Night,
19:A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
20:To be above the mind one must first realise the self above the mind and live there. ~ Sri Aurobindo, Letters on Yoga - III, Ascent to the Higher Planes,
21:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
22:Mind unwitting serves a higher Power;
It is a channel, not the source of all. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
23:To live in the wideness of the Intuition is not possible with the limitation of the ego. ~ Sri Aurobindo, Letters on Yoga - I, The Higher Planes of Mind,
24:It is rather a wider than a higher consciousness that is necessary for the liberation from the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
25:The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
26:Concentration should be all on the immediate step—whatever is being done at the time. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Higher Planes,
27:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
28:It is only when the lower perversions are got rid of that the higher things in their truth can reign. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
29:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
30:When once the higher consciousness begins to act, the difficulty diminishes and there is a clear progress from truth to greater truth.
   ~ Sri Aurobindo, Letters On Yoga - IV,
31:A touch of realisation is enough to set the higher mind knowledge or the illumined mind knowledge flowing. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
32:This body of ours is a symbol of our real being and everything is a symbol of some higher reality. ~ Sri Aurobindo, Letters on Yoga - III, Symbols and Symbolic Visions,
33:There is a higher which is the spiritual and that is the nature of our spiritual personality, our true person. ~ Sri Aurobindo, Essays on the Gita, The Secret of Secrets,
34:What is a change of consciousness?

   A change of consciousness is equivalent to a new birth, a birth into a higher sphere of existence.
   ~ The Mother, Words Of The Mother III,
35:Mere force of language tacked on to the trick of the metrical beat does not answer the higher description of poetry. ~ Sri Aurobindo, The Future Poetry, Rhythm and Movement,
36:A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
37:Every day should be regarded as a day when a descent may take place or a contact established with the higher consciousness.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, [T5],
38:An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell. ~ Sri Aurobindo, Savitri, The World-Stair,
39:The true nirvāṇa is the release of all that is bindingly characteristic of the lower into the larger being of the Higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
40:The object of meditation is to open to the Mother and grow through many progressive experiences into a higher consciousness in union with the Divine.
   ~ Sri Aurobindo, Letters On Yoga - II,
41:To enter into a deeper or higher consciousness or for that deeper or higher consciousness to descend into you-that is the true success of meditation.
   ~ Sri Aurobindo, Letters On Yoga - II,
42:Philosophy dealing with the principles of things must come to perceive the Principle of all these principles. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
43:Yoga does not either in its path or in its attainment exclude and throw away the forms of the lower knowledge ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
44:The higher Truth is all the time working in us but through the lower power - Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins. ~ Sri Aurobindo,
45:If we do not believe within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve into something higher. ~ Rudolf Steiner,
46:Looking for the meaning of life, one man can discover the order of the universe. To discover the truth, to achieve. a higher spiritual state, that is the true meaning of ninja. ~ Masaaki Hatsumi,
47:It is not enough that the natural language should be spoken by the people; it must be the expression of its higher life and thought. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
48:One has continually to leave behind his past selves and to see, act and live from an always higher and higher conscious level. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
49:The higher mind is a thing in itself above the intellect. It is only when something of its power comes down and is modified in the lower mind substance that it acts as part of the intellect.
   ~ ?,
50:The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
51:A perfect rhythm will often even give immortality to work which is slight in vision and very far from the higher intensities of style. ~ Sri Aurobindo, The Future Poetry, Rhythm and Movement,
52:To ascend is easier than to bring down; the higher consciousness gets entangled and impeded in the physical and the mind and vital. ~ Sri Aurobindo, Letters on Yoga - III, Ascent and Descent,
53:Music, that is the science or the sense of proper modulation, is likewise given by God's generosity to mortals having rational souls in order to lead them to higher things. ~ Saint Augustine of Hippo,
54:I aspire for the higher life from above the head; but I always feel strained in the middle part of the forehead. What should I do?

   Do not strain yourself.
   ~ The Mother, Words Of The Mother II,
55:In the quiet mind turned towards the Divine the intuition (higher mind) comes of the Divine’s Will and the right way to do it. ~ Sri Aurobindo, Letters on Yoga - II, Becoming Conscious in Work,
56:This hidden foe lodged in the human breast
Man must overcome or miss his higher fate.
This is the inner war without escape. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
57:All pursuit of knowledge, if not vitiated by a too earthward tendency, tends to refine, to subtilise, to purify the being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
58:It is not by mental activity that you can quiet your miind, it is from a higher or deeper level that you can receive the help you need. And both can be reached in silence only.
   ~ The Mother, On Education,
59:Fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
60:The whole method of Yoga is psychological; it might almost be termed the consummate practice of a perfect psychological knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
61:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga,
62:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
63:The higher mentality cannot be complete or secure so long as the inferior intelligence is able to deform it or even to bring in any of its own intermixture. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
64:Yoga is the conscious and perfect seeking of union with the Divine towards which all the rest was an ignorant and imperfect moving and seeking. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
65:It is said that man is the only being that has a fourfold nature exactly corresponding in its levels to the cosmos. The angels lack the lower planes, and the animals lack the higher planes.
   ~ Dion Fortune, The Mystical Qabalah,
66:The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
67:Each defect of the nature of the Ignorance is a deformation of something in the higher nature—a deformation which amounts to a contradiction even. ~ Sri Aurobindo, Letters on Yoga - III, Aspects of the Cosmic Consciousness,
68:Progress consists not in rejecting beauty and delight, but in rising from the lower to the higher, the less complete to the more complete beauty and delight. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
69:Every man's true teacher is his own Higher Self, and when the life is brought under the control of reason, this Higher Self is released from bondage to appetites and impulses, and becomes Priest, Sage and Illuminator.
   ~ Manly P Hall,
70:On the mountains of truth you can never climb in vain: either you will reach a point higher up today, or you will be training your powers so that you will be able to climb higher tomorrow.
   ~ Friedrich Nietzsche, Human, All Too Human,
71:How can a change of consciousness change the life upon earth?

   A change in human consciousness will make possible the manifestation upon earth of a higher Force, a purer Light, a more total Truth.
   ~ The Mother, Words Of The Mother III,
72:Artificer of Ideal and Idea,
Mind, child of Matter in the womb of Life,
To higher levels persuades his parents’ steps:
Inapt, they follow ill the daring guide. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
73:Love men, love God. Fear not to love, O King,
Fear not to enjoy;
For Death’s a passage, grief a fancied thing
Fools to annoy.
From self escape and find in love alone
A higher joy. ~ Sri Aurobindo, Collected Poems, The Rishi,
74:There are higher levels of the mind than any we now conceive and to these we must one day reach and rise beyond them to the heights of a greater, a spiritual existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
75:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
76:Philosophy not only purifies the reason and predisposes it to the contact of the universal and the infinite, but tends to stabilise the nature and create the tranquillity of the sage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
77:When the will and energy are concentrated and used to control the mind, vital and physical and change them or to bring down the higher consciousness or for any other Yogic purpose or high purpose, that is called Tapasya.
   ~ Sri Aurobindo, Letters On Yoga - II, 102?,
78:We are to move inwardly towards a greater consciousness and a supreme existence, not by a total exclusion of our cosmic nature, but by a higher, a spiritual fulfilment of all that we now essentially are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
79:40. My adepts stand upright; their head above the heavens, their feet below the hells.
41. But since one is naturally attracted to the Angel, another to the Demon, let the first strengthen the lower link, the last attach more firmly to the higher. ~ Aleister Crowley,
80:On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
81:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
82:The passion of pity with its impure elements of physical repulsion and emotional inability to bear the suffering of others has to be rejected and replaced by the higher divine compassion. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
83:The psychic has its own more personal love, bhakti, surrender. Love in the higher or spiritual mind is more universal and impersonal. The two must join together to make the highest divine love. ~ Sri Aurobindo, Letters on Yoga - II, Divine Love, Psychic Love and Human Love,
84:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
85:It is now highly feasible to take care of everybody on Earth at a 'higher standard of living than any have ever known.' It no longer has to be you or me. Selfishness is unnecessary and henceforth unrationalizable as mandated by survival.
   ~ R Buckminster Fuller, Critical Path, 1981, page xxv),
86:I have created all worlds at my will, without being urged by any higher being, and I dwell within them. I permeate the earth and heaven, all created entities with my greatness, and dwell in them as eternal and infinite consciousness.
   ~ Devi Sukta, Rigveda 10.125.8, Translated by June McDaniel,
87:the spiritual transformation :::
The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that. ~ Sri Aurobindo, Letters On Yoga - III,
88:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual
   ~ Wikipedia,
89:To be a man, discipline is indispensable.

   Without discipline one is only an animal.

   One begins to be a man only when one aspires to a higher and truer life and when one accepts a discipline of transformation. For this one must start by mastering one's lower nature and its desires. ~ The Mother, Words Of The Mother II,
90:One of two things must be done. Either surrender because you admit your inability and require a higher power to help you, or investigate the cause of misery by going to the source and merging into the Self. Either way you will be free from misery. God never forsakes one who has surrendered. ~ Sri Ramana Maharshi, Surpassing Love and Grace,
91:It is necessary first to found the higher consciousness in the mind and heart. To deal with the lower nature before that means to fall into the struggle and confusion and disorder of the vital, for it all comes up. With the mind and heart prepared, one can deal with the vital without all that superfluous trouble.
   ~ Sri Aurobindo, Letters On Yoga - I,
92:The passage from the lower to the higher is the aim of Yoga; and this passage may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. it is this, rather, that must be the aim of an integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
93:The main difficulty in the sadhana consists in the movements of the lower nature, ideas of the mind, desires and attractions of the vital, habits of the body consciousness that stand in the way of the growth of the higher consciousness - there are other difficulties, but these make the bulk of the opposition.
   ~ Sri Aurobindo, Letters On Yoga - III, Difficulties of the Path,
94:Wilber discusses five of these tenets in his book The Eye of Spirit. These are: the dialectic of progress, the distinction between differentiation and dissociation, the difference between transcendence and repression, the difference between natural hierarchy and pathological hierarchy, and the fact that higher structures can be hijacked by lower impulses." ~ Ken Wilber, One Taste,
95:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature.
   ~ Sri Aurobindo, Isha Upanishad,
96:All human beings are full of ego. If you want to change, you must be very quiet and always aspire for a higher consciousness to come down into you in which there is not the ego. When it comes down, the real change will come. But you must be quiet within, not worried and restless - you must open confidently to the Mother's Force and let it work in you.
   ~ Sri Aurobindo, Letters On Yoga - IV, Ego and Its forms,
97:Dana, charity. There is no higher virtue than charity. The lowest man is he whose hand draws in, in receiving; and he is the highest man whose hand goes out in giving. The hand was made to give always. Give the last bit of bread you have even if you are starving. You will be free in a moment if you starve yourself to death by giving to another. Immediately you will be perfect, you will become God. ~ Swami Vivekananda,
98:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
99:God is, but man's conceptions of God are reflections in his own mentality, sometimes of the Divine, sometimes of other Beings and powers and they are what his mentality can make of the suggestions that come to him, generally very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge..
   ~ Sri Aurobindo, Letters On Yoga - I, [T9],
100:To put it all very plainly, evolution can continue. It has already brought forth humans from amoebas- why on earth should we think that after that prodigious feat lasting billions of years, evolution just petered out and wound down? And if the ratio "amoeba to human" is repeated, the result could only be God. The mystics simply show us the stages of higher evolution leading to that Summit. ~ Ken Wilber, The Atman Project,
101:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
102:All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge,
103:The means of realisation is to be found in an integral Yoga, a union in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire conseceration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of the divine work.
   ~ Sri Aurobindo, Letters On Yoga - II,
104:I was speaking of your experiences of the higher consciousness, of your seeing the Mother in all things - these are what are called spiritual realisations, spiritual knowledge. Realisations are the essence of knowledge - thoughts about them, expression of them in words are a lesser knowledge and if the thoughts are merely mental without experience or realisation, they are not regarded as jnana in the spiritual sense at all.
   ~ Sri Aurobindo, Letters On Yoga - III, Transformation of the Mind,
105:Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears. ~ Rudolf Steiner, Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos,
106:But the true black magician does not work through the ethers which are the home of the etheric elementals. He works through the entities who dwell in the astral light or the animal magnetism of the lower astral plane. The true black magician can become (and usually is) clairvoyant, but he can never go any higher than the astral world. To this plane he is tied to his passions, hates, incantations, and the animal nature which is the basis of black magic. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
107:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.'
   ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life,
108:[Comedies], in the ancient world, were regarded as of a higher rank than tragedy, of a deeper truth, of a more difficult realization, of a sounder structure, and of a revelation more complete. The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man.... Tragedy is the shattering of the forms and of our attachments to the forms; comedy, the wild and careless, inexhaustible joy of life invincible. ~ Joseph Campbell,
109:The higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness which is above the intellect, we pass not merely into brevity of speech, but even into absolute silence, of thoughts as well as of words ... and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in Him who is totally ineffable. ~ Saint Dionysius the Areopagite,
110:The sword, or more usually the dagger, is the weapon of analysis or scission, or in the most simple sense, destruction. Through the sword, the magical will and perception vitalize the imagination of the undoing of things. The sword is the reservoir of the power which disintegrates aetheric influences through which the material plane is affected. Both the sword and pentacle are aetheric weapons through which the higher-order powers of will, perception, and imagination execute mental commands on the planes of middle nature.
   ~ Peter J Carroll, Liber Null,
111:For strength of character in the race as in the individual consists mainly in the power of sacrificing the present for the future, of disregarding the immediate temptations of ephemeral pleasure for more distant and lasting sources of satisfaction. The more the power is exercised the higher and stronger becomes the character; till the height of heroism is reached in men who renounce the pleasures of life and even life itself for the sake of winning for others, perhaps in distant ages, the blessings of freedom and truth. ~ James George Frazer, The Golden Bough,
112:The fundamental realisations of this yoga are: 1. The psychic change so that a compete devotion can be the main motive of the heart and the ruler of the thought, life and action in constant union with the Mother and in her Presence. 2. The descent of the Peace, Power, Light, etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. 3. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.
   ~ Sri Aurobindo, Letters On Yoga - IV,
113:Has the subconscient accepted the Higher Consciousness?

   If the subconscient were to accept the Consciousness, it would no longer be the subconscient, it would become consciousness. I think that you mean: has the subconscient submitted to the rule, to the law of the higher Consciousness? This is not done as a whole, for the subconscient is vast and complex; there is a mental subconscient, a vital subconscient, a physical subconscient, a bodily subconscient. We have to wrest the subconscient fragment by fragment from its ignorant and inert...
   ~ The Mother, Words Of The Mother II,
114:As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. The concentration in the heart and the concentration in the head can both be used - each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body. ~ Sri Aurobindo, Letters On Yoga - II,
115:Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. ~ Sri Aurobindo, Essays in Philosophy and Yoga,
116:Never underestimate the long-term consequences of your actions. For as long as the mind has the obscurration of grasping at an inherently existing "me", then there will be karma. No matter how far on the path one is, no matter how realised one is, no matter how many miraculous powers one has attained, for as long as there is even a subtle trace of this obscurration, karma is there.
   That is why Padmasambhava, an enlightened being not even affected by it, had skilfully told ordinary beings, "My realization is higher than the sky, but my observance of karma is finer than grains of flour." ~ Chamtrul Rinpoche,
117:The other day I happened to be reading a careful, interesting account of the state of British higher education. The government is a kind of market-oriented government and they came out with an official paper, a 'White Paper' saying that it is not the responsibility of the state to support any institution that can't survive in the market. So, if Oxford is teaching philosophy, the arts, Greek history, medieval history, and so on, and they can't sell it on the market, why should they be supported? Because life consists only of what you can sell in the market and get back, nothing else. That is a real pathology. ~ Noam Chomsky,
118:It is the same thing for the ego, the self. In order to pass on to a higher plane, one must first exist; and to exist one must become a conscious, separate individual, and to become a conscious separate individual, the ego is indispensable, otherwise one remains mingled with all that lies around us. But once the individuality is formed, if one wants to rise to a higher level and live a spiritual life, if one wants even to become simply a higher type of man, the limitations of the ego are the worst obstacles, and the ego must be surpassed in order to enter the true consciousness. ~ The Mother, Questions And Answers 1956, 367,
119:What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One's spiritual destiny is then the divine election which ensures the future.
   ~ Sri Aurobindo, Letters On Yoga - I, [T1],
120:It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent Of The Sacrifice - I, [T1],
121:Magic never in its wildest dreams thought that it would be trumped by mythic. And the mythic gods and goddesses never imagined that reason could and would destroy them. And here we sit, in our rational worldview, all smug and confident that nothing higher will sweep out of the heavens and completely explode our solid perceptions, undoing our very foundations. And yet surely, the transrational lies in wait. It is just around the corner, this new dawn. Every stage transcends and includes, and thus inescapably, unavoidably it seems, the sun will rise on a world tomorrow that in many ways transcends reason. ~ Ken Wilber, A Brief History of Everything,
122:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
123:This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.

The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal self and spirit. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
124:It is from the Overmind that all these different arrangements of the creative Truth of things originate. Out of the Overmind they come down to the Intuition and are transmitted from it to the Illumined and higher Mind to be arranged there for our intelligence. But they lose more and more of their power and certitude in the transmission as they come down to the lower levels. What energy of directly perceived Truth they have is lost in the human mind; for to the human intellect they present themselves only as speculative ideas, not as realised Truth, not as direct sight, a dynamic vision coupled with a concrete undeniable experience.
   ~ Sri Aurobindo, Letters On Yoga - I, 155,
125:The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higherMind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels, but one can receive something from them, even from the Overmind, indirectly.Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, 118,
126:The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacheR But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 64,
127:It is in the silence of the mind that the strongest and freest action can come, e.g. the writing of a book, poetry, inspired speech etc. When the mind is active it interferes with the inspiration, puts in its own small ideas which get mixed up with the inspiration or starts something from a lower level or simply stops the inspiration altogether by bubbling up with all sorts of mere mental suggestions. So also intuitions or action etc. can come more easily when the ordinary inferior movement of the mind is not there. It is also in the silence of the mind that it is easiest for knowledge to come from within or above, from the psychic or from the higher consciousness.
   ~ Sri Aurobindo, Letters On Yoga - IV,
128:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, Letters on Yoga - IV: Problems in Human Relations
Self-Justification
One must found self-knowledge before one can have the basis of a right world-knowledge. ~ Sri Aurobindo, Essays on the Gita: The Fullness of Spiritual Action
Self-knowledge
A man capable of self-sacrifice, whatever his other sins, has left the animal behind him; he has the stuff in him of a future and higher humanity. ~ Sri Aurobindo, Karmayogin: The Doctrine of Sacrifice
Self-Sacrifice
The pure action of sense is a spiritual action and pure sense is itself a power of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
129:The vital can rise to the head in two ways - one to cloud the mind with the vital impulses, the other to aspire and join with the higher Consciousness. If you noticed the aspiration, it was evidently the latter movement. It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses - so that no basis can be built there for a quiet and abiding higher consciousness to remain firmly. The attitude you have taken for the work is of course the best one and, applying it steadily, the progress you feel was bound to come and is sure to increase.
   ~ Sri Aurobindo, Letters On Yoga - IV, The Vital Being and Sadhana,
130:[two grappling hooks for the Divine to lay hold upon one's nature]
   As he can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in mall, are the two grappling hooks by which the Divine can lay hold upon his nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 79, [T2],
131:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III,
132:But the vijnana or gnosis is not only truth but truth power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
133:... All the works of mind and intllect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 149,
134:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
   ~ Sri Aurobindo, Letters On Yoga - I,
135:The theory of masturbation as a physiological necessity is a most extraordinary idea. It weakens the nervous force and nervous balance,-as is natural since it is an artificial and wholly uncompensated waste of the energy-and it disorganises the sex-centre. Those who indulge in it inordinately may even upset their nervous balance altogether and bring about neurasthenia or worse. It is not by disorganisation of the sex-centre and sex-functioning that one should avoid the consequences of the sex-action, but by control of the sex itself so that it may be turned into higher forms of Energy. It is perfectly possible to check the habit. There are any number of people who have had it for years and yet been able to stop it.
   ~ Sri Aurobindo, Letters On Yoga - IV,
136:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology Of Perfection,
137:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
138:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
   ~ Sri Aurobindo, Letters On Poetry And Art, [9:342],
139: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.
   ~ Sri Aurobindo, The Life Divine,
140:I have read your account of your sadhana. There is nothing to say, I think, - for it is all right - except that the most important thing for you is to develop the psychic fire in the heart and the aspiration for the psychic being to come forward as the leader of the sadhana. When the psychic does so, it will show you the 'undetected ego-knots' of which you speak and loosen them or burn them in the psychic fire. This psychic development and the psychic change of mind, vital and physical consciousness is of the utmost importance because it makes safe and easy the descent of the higher consciousness and the spiritual transformation without which the supramental must always remain far distant. Powers etc. have their place, but a very minor one so long as this is not done.
   ~ Sri Aurobindo, Letters On Yoga - III,
141:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20.
   ~ Sri Aurobindo, Record Of Yoga,
142:Finally, in terms of overall spiritual intelligence-which we have been briefly tracking-on the other side of the leading edge of evolution we have 3 or 4 higher, at this point mostly potential, levels of development, including levels of spiritual intelligence. Individually, their basic strcture-rungs are referred to as para-mind, meta-mind, overmind, and supermind; collectively, they are called 3rd tier. What all 3rd-tier structures have in common is some degree of direct transpersonal identity and experience. Further, each 3rd-tier structure of consciousness is integrated, in some fashion, with a particular state of consciousness (often, para-mental with the gross, meta-mental with subtle, overmind with causal/Witnessing, and supermind with nondual, although this varies with each individual's actual history).
   ~ Ken Wilber?,
143:All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
144:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
145:THE TRUE STUDENT OF OCCULT SCIENCE
   The White Magician uses none of the powers of the animal world in his work, but rather seeks to transmute the poles of the beast within himself into higher and finer qualities. The White Magician labors entirely with the finer forces of the elemental planes. He is a builder--not a destroyer--and seeks to liberate rather than to dominate his fellow creatures. The White Magician has dedicated his soul to the immortal light, while the Black Magician has sold his for mortal glory. The Grimores of the Middle Ages are filled with chants and charms for the invoking of spirits. History is filled with stories of Black Magicians but the true student of occult science must have nothing to do with these things other than to protect himself against them. ~ Manly P Hall, Magic: A Treatise on Natural Occultism, 28,
146:You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain. For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, - very many were that, - but in the promise of that intellectual ability on which I prided myself. ~ ?,
147:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
148:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
149:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
150:Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent on one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves... I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term 'Higher Self' implies a damnable heresy and a dangerous delusion. ~ Aleister Crowley, Magick Without Tears,
151:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
152:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.

From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
153:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and to God only.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
154:When man's thoughts rise upon the wings of aspiration, when he pushes back the darkness with the strength of reason and logic, then indeed the builder is liberated from his dungeon and the light pours in, bathing him with life and power. This light enables us to seek more clearly the mystery of creation and to find with greater certainty our place in the Great Plan, for as man unfolds his bodies he gains talents with which he can explore the mysteries of Nature and search for the hidden workings of the Divine. Through these powers the Builder is liberated and his consciousness goes forth conquering and to conquer. These higher ideals, these spiritual concepts, these altruistic, philanthropic, educative applications of thought power glorify the Builder; for they give the power of expression and those who can express themselves are free. When man can mold his thoughts, his emotions, and his actions into faithful expressions of his highest ideals then liberty is his, for ignorance is the darkness of Chaos and knowledge is the light of Cosmos.
   ~ Manly P Hall,
155:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
156:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
157:It is a fact always known to all yogis and occultists since the beginning of time, in Europe and Africa as in India, that wherever yoga or Yajna is done, there the hostile Forces gather together to stop it by any means. It is known that there is a lower nature and a higher spiritual nature - it is known that they pull different ways and the lower is strongest at first and the higher afterwards. It is known that the hostile Forces take advantage of the movements of the lower nature and try to spoil through them, smash or retard the siddhi. It has been said as long ago as the Upanishads (hard is the path to tread, sharp like a razor's edge); it was said later by Christ 'hard is the way and narrow the gate by which one enters into the kingdom of heaven' and also 'many are called, few chosen' - because of these difficulties. But it has also always been known that those who are sincere and faithful in heart and remain so and those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls.
   ~ Sri Aurobindo, Letters On Yoga - III, Opposition of the Hostile Forces - I,
158:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
159:The path of seeking truth within and without is not an easy one. It goes literally against everything we've been told and taught by society and governments. The indoctrination of lies, the conditioning and programming is deep and far reaching. It has been going on for millennia. It takes tremendous effort to wake up from the hypnotic slumber, where most people dream to be awake. At this time of transition, as more and more knowledge is coming to the surface, there is the potential to create a new earth. However, this is also the age of deception for there are forces at work that do not want this to happen. They do their best to vector us away from truth and the most effective way to swallow a lie is to sandwich it between some truth with some emotional hooks. As mentioned many times before, lies are mixed with truth, hence discernment is essential. We need to engage our higher emotional center connecting us to divine intuition and also activate our higher intellect, engaging in sincere, open minded critical thinking, fusing the heart and the mind, mysticism and science. ~ Bernhard Guenther,
160:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
161:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
162:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
163:Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.
Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret. ~ Sri Nisargadatta Maharaj,
164:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
165:The Transcendent Mother and the Higher Hemisphere
   "At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power."1 The Transcendent Mother thus stands above the Ananda plane.There are then four steps of the Divine Shakti:
   (1) The Transcendent Mahashakti who stands above the Ananda plane and who bears the Supreme Divine in her eternal consciousness.
   (2) The Mahashakti immanent in the worlds of SatChit-Ananda where all beings live and move in an ineffable completeness.
   (3) The Supramental Mahashakti immanent in the worlds of Supermind.
   (4) The Cosmic Mahashakti immanent in the lower hemisphere.
   Yes; that is all right. One speaks often however of all above the lower hemisphere as part of the transcendence. This is because the Supermind and Ananda are not manifested in our universe at present, but are planes above it. For us the higher hemisphere is pr [para], the Supreme Transcendence is prA(pr [paratpara]. The Sanskrit terms are here clearer than the English.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Three Aspects of the Mother, 52,
166:By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Thus defined, religion consists of two elements, a theoretical and a practical, namely, a belief in powers higher than man and an attempt to propitiate or please them. Of the two, belief clearly comes first, since we must believe in the existence of a divine being before we can attempt to please him. But unless the belief leads to a corresponding practice, it is not a religion but merely a theology; in the language of St. James, "faith, if it hath not works, is dead, being alone." In other words, no man is religious who does not govern his conduct in some measure by the fear or love of God. On the other hand, mere practice, divested of all religious belief, is also not religion. Two men may behave in exactly the same way, and yet one of them may be religious and the other not. If the one acts from the love or fear of God, he is religious; if the other acts from the love or fear of man, he is moral or immoral according as his behaviour comports or conflicts with the general good. ~ James George Frazer, The Golden Bough,
167:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
168:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

   Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us.

   And this process which seems to be a descent, is really a circle of progress.

   For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods.

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
169:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
170:From what we've seen in sci-fi movies and literature and generally xenophobic public behavior about Others (immigrants, apostates, and liberals, e.g.,), and the primordial urges to solve imagined or perceived threats with military force, I think the only possibly positive version of alien visitations would be if (a) they're sufficiently evolved to be able to understand the utter primitivity of human behavior as collectives, and (b) they're sufficiently caring to treat Earth as a planet of ill-bred children, mostly incapable of acting, as a collective -- on their higher natures. It seems far more likely that we would be perceived as a vastly inferior species of antlike primitives, warring uselessly amongst ourselves with robotic persistence over millennia.

If, based on their other cosmic travels and intergalactic species science, the extraterrestrials are able to have undeservedly benign interventions with humans without somehow provoking paranoid hysteria, religious panics and miitary holocaust, then we might have something to look forward to; but this, unfortunately, is placing a huge gamble on extraterrestrials to be the prevailingly benign moderators of our fate than we ourselves are ever likely to be as a species. ~ Fred Hosea,
171:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
172:Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds. ~ Alfred Korzybski, Manhood of Humanity,
173:Our highest insights must - and should! - sound like stupidities, or possibly crimes, when they come without permission to people whose ears have no affinity for them and were not predestined for them. The distinction between the exoteric and the esoteric, once made by philosophers, was found among the Indians as well as among Greeks, Persians, and Muslims. Basically, it was found everywhere that people believed in an order of rank and not in equality and equal rights. The difference between these terms is not that the exoteric stands outside and sees, values, measures, and judges from this external position rather than from some internal one.What is more essential is that the exoteric sees things up from below - while the esoteric sees them down from above! There are heights of the soul from whose vantage point even tragedy stops having tragic effects; and who would dare to decide whether the collective sight of the world's many woes would necessarily compel and seduce us into a feeling of pity, a feeling that would only serve to double these woes?... What helps feed or nourish the higher type of man must be almost poisonous to a very different and lesser type. The virtues of a base man could indicate vices and weaknesses in a philosopher. ~ Friedrich Nietzsche, Beyond Good and Evil, The Free Spirit,
174: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,
175:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them.
   The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty.
   This Tree of Thought is exactly paralleled by the tree of nervous structure.
   Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them.
   This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire.
   This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten.
   Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it.
   No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic.
   ~ Aleister Crowley, Liber ABA, Book 4, The Cup,
176:The Twenty Tenets of Holons
1. Reality as a whole is not composed of things, or processes, but of holons.
2. Holons display four fundamental capacities:
a. self-preservation,
b. self-adaptation,
c. self-transcendence.
d. self-dissolution.
3. Holons emerge.
4. Holons emerge holarchically.
5. Each emergent holon transcends but includes its predecessor.
6. The lower sets the possibilities of the higer; the higher sets the probabilities of the lower.
7. "The number of levels which a hierarchy comprises determines whether it is 'shallow' or 'deep'; and the number of holons on any given level we shall call its 'span'" (A. Koestler).
8. Each successive level of evolution produces greater depth and less span.
9. Destroy any type of holon, and you will destroy all of the holons above it and none of the holons below it.
10. Holarchies coevolve.
11. The micro is in relational exchange with the macro at all levels of its depth.
12. Evolution has directionality:
a. Increasing complexity.
b. Increasing differentiation/integration.
c. Increasing organisation/structuration.
d. Increasing relative autonomy.
e. Increasing telos.
   ~ Ken Wilber, Sex Ecology Spirituality, 1995, p. 35-78.,
177:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
178:uniting life and Yoga :::
   No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
179:When I was a child of about thirteen, for nearly a year every night as soon as I had gone to bed it seemed to me that I went out of my body and rose straight up above the house, then above the city, very high above. Then I used to see myself clad in a magnificent golden robe, much longer than myself; and as I rose higher, the robe would stretch, spreading out in a circle around me to form a kind of immense roof over the city. Then I would see men, women, children, old men, the sick, the unfortunate coming out from every side; they would gather under the outspread robe, begging for help, telling of their miseries, their suffering, their hardships. In reply, the robe, supple and alive, would extend towards each one of them individually, and as soon as they had touched it, they were comforted or healed, and went back into their bodies happier and stronger than they had come out of them. Nothing seemed more beautiful to me, nothing could make me happier; and all the activities of the day seemed dull and colourless and without any real life, beside this activity of the night which was the true life for me. Often while I was rising up in this way, I used to see at my left an old man, silent and still, who looked at me with kindly affection and encouraged me by his presence. This old man, dressed in a long dark purple robe, was the personification-as I came to know later-of him who is called the Man of Sorrows. ~ The Mother, Prayers And Meditations,
180:When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner vital, then into the navel and other vital centres and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assistance, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine. ~ Sri Aurobindo, The Mother With Letters On The Mother,
181:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
182:[the value of sublimation:]
   And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour.
   In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, [71] [T1],
183:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

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

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

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
184:I have spoken of Sri Aurobindo's life as a series of radical turns that changed the movement, the mode of life, almost radically every time the turn came. The turn meant a break with the past and a moving into the future. We have a word for this phenomenon of radical and unforeseen change. You know the word, it is intervention. Intervention means, as the Mother has explained to us more than once, the entry of a higher, a greater force from another world into the already existent world. Into the familiar established mode of existence that runs on the routine of some definite rules and regulations, the Law of the present, there drops all on a sudden another mode of being and consciousness and force, a Higher Law which obliterates or changes out of recognition the familiar mode of living; it is thus that one rises from level to level, moves out into wider ranges of being, otherwise one stands still, remains for ever what he is, stagnant, like an unchanging clod or at the most a repetitive animal. The higher the destiny, the higher also the source of intervention, that is to say, more radical - more destructive yet more creative - destructive of the past, creative of the future.

   I have spoken of the passing away of Sri Aurobindo as a phenomenon of intervention, a great decisive event in view of the work to be done. Even so we may say that his birth too was an act of intervention, a deliberate divine intervention. The world needed it, the time was ripe and the intervention happened and that was his birth as an embodied human being - to which we offer our salutation and obeisance today. ~ Nolini Kanta Gupta,
185:Concentrating the Attention:
   Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
186:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in anotheR But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
187: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 Ka

In Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = Astral

The 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,
188:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
189:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
190:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
191:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
192:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
193:There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: It is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of Involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a marl who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, -- or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, arid we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
194:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
195:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
196:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
197:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
198:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
199:19 - When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them. - Sri Aurobindo

Is there really nothing ugly and repellent in the world? Is it our reason alone that sees things in that way?

To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty.

Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.

When you can see and feel in this way, you immediately become aware of the extreme relativity of these impressions and their unreality from the absolute point of view. However, so long as we dwell in the rational consciousness, it is, in a way, natural that everything that offends our aspiration for perfection, our will for progress, everything we seek to transcend and surmount, should seem ugly and repellent to us, since we are in search of a greater ideal and we want to rise higher.

And yet it is still only a half-wisdom which is very far from the true wisdom, a wisdom that appears wise only in the midst of ignorance and unconsciousness.

In the Truth everything is different, and the Divine shines in all things. 17 February 1960 ~ The Mother, On Thoughts And Aphorisms,
200:When, in last week's aphorism, Sri Aurobindo opposed - as one might say - "knowledge" to "Wisdom", he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as "vast and eternal", which clearly indicates that it is not human knowledge as we normally understand it.
Many people have asked why Sri Aurobindo said that the river is "slender". This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge - the origin of this inspiration, which is infinite - and what a human mind can perceive of it and receive from it.
Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.
I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth. ~ The Mother, On Thoughts And Aphorisms,
201:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
202:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
203:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
204:Disciple : What part does breathing exercise - Pranayama - play in bringing about the higher consciousness?

Sri Aurobindo : It sets the Pranic - vital - currents free and removes dullness of the brain so that the higher consciousness can come down. Pranayama does not bring dullness in the brain. My own experience, on the contrary, is that brain becomes illumined. When I was practising Pranayama at Baroda, I used to do it for about five hours in the day, - three hours in the morning and two in the evening. I found that the mind began to work with great illumination and power. I used to write poetry in those days. Before the Pranayama practice, usually I wrote five to eight lines per day; and about two hundred lines in a month. After the practice I could write 200 lines within half an hour. That was not the only result. Formerly my memory was dull. But after this practice I found that when the inspiration came I could remember all the lines in their order and write them down correctly at any time. Along with these enhanced functionings I could see an electrical activity all round the brain, and I could feel that it was made up of a subtle substance. I could feel everything as the working of that substance. That was far from your carbon-dioxide!

Disciple : How is it that Pranayama develops mental capacities? What part does it play in bringing about the higher consciousness?

Sri Aurobindo : It is the Pranic - vital - currents which sustain mental activity. When these currents are changed by Pranayama, they bring about a change in the brain. The cause of dullness of the brain is some obstruction in it which does not allow the higher thought to be communicated to it. When this obstruction is removed the higher mental being is able to communicate its action easily to the brain. When the higher consciousness is attained the brain does not become dull. My experience is that it becomes illumined.

~ Sri Aurobindo, A B Purani, Evening Talks With Sri Aurobindo, 19-9-1926,
205:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side?
   Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego.
   On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane.
   Distiple: What is the corresponding being on the higher plane?
   Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power.
   The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance.
   Disciple: What are the forces that correspond to the dark side of God on the physical plane?
   Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane.
   Disciple: What is the word for them in Sanskrit;?
   Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them.
   Disciple: The term "Elemental" means that these work through the elements.
   Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO, 15-06-1926,
206:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
207:Many men think and write through inspiration. From where does it come?

Many! That is indeed a wonderful thing. I did not think there have been so many.... So?

Poets, when they write poems...

Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher be- ing.... One may be inspired also to do and say many stupid things!

What does "inspired" mean?

It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.

Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an "inspiration", but of a detestable kind.

Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.

Now, generally, when people say: "Oh! he is an inspired poet", it means he has received something from high above and expressed it in a remarkable manneR But one should rather say that his inspiration is of a high quality. ~ The Mother, Questions And Answers 1953,
208:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
209:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
210:What is the ape to a human? A laughing stock or a painful embarrassment. And that is precisely what the human shall be to the overman: a laughing stock or a painful embarrassment.

You have made your way from worm to human, and much in you is still worm. Once you were apes, and even now a human is still more ape than any ape.

But whoever is wisest among you is also just a conflict and a cross between plant and ghost. But do I implore you to become ghosts or plants?

Behold, I teach you the overman!

The overman is the meaning of the earth. Let your will say: the overman shall be the meaning of the earth!

I beseech you, my brothers, remain faithful to the earth and do not believe those who speak to you of extraterrestrial hopes! They are mixers of poisons whether they know it or not.

They are despisers of life, dying off and self-poisoned, of whom the earth is weary: so let them fade away!

Once the sacrilege against God was the greatest sacrilege, but God died, and then all these desecrators died. Now to desecrate the earth is the most terrible thing, and to esteem the bowels of the unfathomable higher than the meaning of the earth!

Once the soul gazed contemptuously at the body, and then such contempt was the highest thing: it wanted the body gaunt, ghastly, starved.

Thus it intended to escape the body and the earth.

Oh this soul was gaunt, ghastly and starved, and cruelty was the lust of this soul!

But you, too, my brothers, tell me: what does your body proclaim about your soul? Is your soul not poverty and filth and a pitiful contentment?

Truly, mankind is a polluted stream. One has to be a sea to take in a polluted stream without becoming unclean.

Behold, I teach you the overman: he is this sea, in him your great contempt can go under.

What is the greatest thing that you can experience? It is the hour of your great contempt. The hour in which even your happiness turns to nausea and likewise your reason and your virtue.

The hour in which you say: 'What matters my happiness? It is poverty and filth, and a pitiful contentment. But my happiness ought to justify existence itself!' ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
211:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
212:If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life.
   The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE.
   And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE. ~ Alfred Korzybski, Manhood of Humanity,
213: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, Mind of Light, 587,
214:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

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

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

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
215:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
216:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
217:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
218:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
219:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
220:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
221:
   When one is bored, Mother, does that mean one does not progress?


At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness.

   And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stupid things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up, one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stupid things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stupefied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953, 50,
222:Disciple: What are the conditions of success in this yoga?

Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.
The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.
The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.
And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,

Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".

Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.

Disciple: Then, can you. say who is fit out of all those that have come?

Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.

Disciple: There is also a chance of failure.

Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.

Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?

Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.

Disciple: Those who fall on the path or slip, do they go down in their evolution?

Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.

Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.

Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition.
~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (20-09-1926),
223:The last sentence: "...in the Truth-Creation the law is that of a constant unfolding without any Pralaya." What is this constant unfolding?

The Truth-Creation... it is the last line? (Mother consults the book) I think we have already spoken about this several times. It has been said that in the process of creation, there is the movement of creation followed by a movement of preservation and ending in a movement of disintegration or destruction; and even it has been repeated very often: "All that begins must end", etc., etc.

In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it's because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It's because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding. ~ The Mother, Questions And Answers 1955, 207-209,
224:What is the difference between meditation and concentration?
   Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being.
   Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being.
   Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different.
   If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration.
   Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy?
   Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness-you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same.
   To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection. ~ The Mother,
225:Has creation a definite aim? Is there something like a final end to which it is moving?

The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.

What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?

Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.

But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!

Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
226:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
227:root of the falsification and withdrawl of divine love :::
   At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
228:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal :::
If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor.
   As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.
   In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.
   ~ The Mother, On Education, [T1],
229:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
230:The madman.-
   Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed.
   The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him.
   "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto."
   Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science, trans. Kaufmann,
231:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
232:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
233:28 August 1957
Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."
The Supramental Manifestation, SABCL, Vol. 16, p. 56

What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...

It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.

But in that case, it is not our incapacity or lack of will to change that makes any difference.

We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.

It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.

(Silence)

Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.

(Mother touches her eyes...) All the same, it is the nearest thing.
It is a vision - a vision unfolding itself.
The universe becomes objective as it is progressively seen.

And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.

(Silence)

Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:

The Supreme contemplating His own Image.
~ The Mother, Questions And Answers 1957-1958,
234:What do you mean by these words: 'When you are in difficulty, widen yourself'?

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

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

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

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

This is much easier than struggling against a difficulty with one's thought, for if you begin to discuss with yourself, you will find that there are arguments for and against which are so convincing that it is quite impossible to get out of it without a higher light. Here, you do not struggle against the difficulty, you do not try to convince yourself; ah! you simply stretch out in the Light as though you lay stretched on the sands in the sun. And you let the Light do its work. That's all. ~ The Mother, Questions And Answers, Volume-8, page no.286-288),
235:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
236:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.

Is the time also of an occurrence arranged in the Divine Plan of things?

The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.

The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
237:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
238:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
239:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
240:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
241:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended 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 intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near 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 stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out 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 hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To 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 Inconscience
It 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 guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The 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 acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
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.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The 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 worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
242:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
243:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
244::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,
245:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
246:"There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
247:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
248:
   In the lower planes can't one say what will happen at a particular moment?

That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible.
   It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding?
   This means that all is possible.
   Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that.
   I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything.
   To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours.

~ The Mother, Questions And Answers 1953,
249:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
250:Chapter LXXXII: Epistola Penultima: The Two Ways to Reality
Cara Soror,
Do what thou wilt shall be the whole of the Law.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Love is the law, love under will.

Fraternally,

666 ~ Aleister Crowley, Magick Without Tears,
251:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
252:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
253:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important.
   There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
254:
   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?
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255:[The Gods and Their Worlds]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   ~ The Mother, Words Of The Mother III, 355
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256:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
257:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

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

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
260:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

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

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

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

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

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

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

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

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

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,
261:The higher you go up the ladder, the more painful the fall. The lower you go down the ladder, the less painful the fall. If you are not on the ladder, you can not fall.

Likewise, big ego, big fall, big suffering. Less ego, less fall, less suffering. No ego, no fall, no suffering. ~ Chamtrul Rinpoche,
262:A sharp mind will find a truth for itself.
A humble spirit will find a truth higher than itself.
Truth is not the property of intellectuals, but of those who know how to escape their own selves. ~ Rabbi Tzvi Freeman,
263:Wake-Initiated Lucid Dreams (WILDS)
In the last chapter we talked about strategies for inducing lucid dreams by carrying an idea from the waking world into the dream, such as an intention to comprehend the dream state, a habit of critical state testing, or the recognition of a dreamsign. These strategies are intended to stimulate a dreamer to become lucid within a dream.
This chapter presents a completely different set of approaches to the world of lucid dreaming based on the idea of falling asleep consciously. This involves retaining consciousness while wakefulness is lost and allows direct entry into the lucid dream state without any loss of reflective consciousness. The basic idea has many variations.
While falling asleep, you can focus on hypnagogic (sleep onset) imagery, deliberate visualizations, your breath or heartbeat, the sensations in your body, your sense of self, and so on. If you keep the mind sufficiently active while the tendency to enter REM sleep is strong, you feel your body fall asleep, but you, that is to say, your consciousness, remains awake. The next thing you know, you will find yourself in the dream world, fully lucid.
These two different strategies for inducing lucidity result in two distinct types of lucid dreams. Experiences in which people consciously enter dreaming sleep are referred to as wake-initiated lucid dreams (WILDs), in contrast to dream-initiated lucid dreams (DILDs), in which people become lucid after having fallen asleep unconsciously. 1 The two kinds of lucid dreams differ in a number of ways. WILDs always happen in association with brief awakenings (sometimes only one or two seconds long) from and immediate return to REM sleep. The sleeper has a subjective impression of having been awake. This is not true of DILDs. Although both kinds of lucid dream are more likely to occur later in the night, the proportion of WILDs also increases with time of night. In other words, WILDs are most likely to occur the late morning hours or in afternoon naps. This is strikingly evident in my own record of lucid dreams. Of thirty-three lucid dreams from the first REM period of the night, only one (3 percent) was a WILD, compared with thirteen out of thirty-two (41 percent) lucid dreams from afternoon naps. 2 Generally speaking, WILDs are less frequent than DILDs; in a laboratory study of seventy-six lucid dreams, 72 percent were DILDs compared with 28 percent WILDs. 3 The proportion of WILDs observed in the laboratory seems, by my experience, to be considerably higher than the proportion of WILDs reported at home.
To take a specific example, WILDs account for only 5 percent of my home record of lucid dreams, but for 40 percent of my first fifteen lucid dreams in the laboratory. 4 Ibelieve there are two reasons for this highly significant difference: whenever I spentthe night in the sleep laboratory, I was highly conscious of every time I awakened andI made extraordinary efforts not to move more than necessary in order to minimizeinterference with the physiological recordings.
Thus, my awakenings from REM in the lab were more likely to lead toconscious returns to REM than awakenings at home when I was sleeping with neitherheightened consciousness of my environment and self nor any particular intent not tomove. This suggests that WILD induction techniques might be highly effective underthe proper conditions.
Paul Tholey notes that, while techniques for direct entry to the dream staterequire considerable practice in the beginning, they offer correspondingly greatrewards. 5 When mastered, these techniques (like MILD) can confer the capacity toinduce lucid dreams virtually at will. ~ Stephen LaBerge, Exploring the World of Lucid Dreaming, 4 - Falling Asleep Consciously,
264:And now what methods may be employed to safeguard the worker in the field of the world? What can be done to ensure his safety in the present strife, and in the greater strife of the coming centuries? 1. A realisation that purity of all the vehicles is the prime essential. If a Dark Brother gains control over any man, it but shows that that man has in his life some weak spot.... 2. The elimination of all fear. The forces of evolution vibrate more rapidly than those of involution, and in this fact lies a recognisable security. Fear causes weakness; weakness causes a disintegration; the weak spot breaks and a gap appears, and through that gap evil force may enter.... 3. A standing firm and unmoved, no matter what occurs. Your feet may be bathed in the mud of earth, but your head may be bathed in the sunshine of the higher regions... 4. A recognition of the use of common-sense, and the application of this common-sense to the matter in hand. Sleep much, and in sleeping, learn to render the body positive; keep busy on the emotional plane, and achieve the inner calm. Do naught to overtire the body physical, and play whenever possible. In hours of relaxation comes the adjustment that obviates later tension. ~ Alice A. Bailey, Letters on Occult Meditation p. 137/8, (1922)
265:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02
266:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It’s true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
267:A great physicist is always a metaphysicist as well; he has a higher concept of his knowledge and his task. ~ Ernst Jünger, The Glass Bees
268:It [the higher consciousness] may not come exactly according to the aspiration, but the aspiration is not ineffective. It keeps the consciousness open, prevents an inert state of acquiescence in all that comes and exercises a sort of pull on the sources of the higher consciousness. ~ Sri Aurobindo, Letters On Yoga - II,
269:You say that you feel you have returned to your old life and that you have fallen from that state of spiritual consciousness in which you remained for some time. And you ask whether it comes from the fact that Sri Aurobindo and myself have withdrawn our protection and our help because you had been unable to fulfil your promise.

It is a mistake to think that anything at all has been withdrawn by us. Our help and our protection are with you as always, but it would be more correct to say that both your inability to feel our help and your inability to keep your promise are the simultaneous effects of the same cause.

Remember what I wrote to you when you went to Calcutta to fetch your family: do not let any influence come in between you and the Divine. You did not pay sufficient attention to this warning: you have allowed an influence to interfere strongly between you and your spiritual life; your devotion and your faith have been seriously shaken by this. As a consequence, you became afraid and you did not find the same joy in your offering to the Divine Cause; and also, quite naturally, you fell back into your ordinary consciousness and your old life.

You are quite right, nevertheless, not to let yourself be discouraged. Whatever the fall, it is always possible not only to get up again but also to rise higher and to reach the goal. Only a strong aspiration and a constant will are needed.

You have to take a firm resolution to let nothing interfere with your ascent towards the Divine Realisation. And then the success is certain.

Be assured of our unfailing help and protection. 3 February 1931 ~ The Mother, Words Of The Mother - I,
270:Does this happen even if one has a great aspiration?

The aspiration must be very vigilant.

I have known people (many, not only a few, I mean among those who do yoga), I have known many who, every time they had a fine aspiration, and their aspiration was very strong and they received an answer to this aspiration, every time, the very same day or at the latest the next day, they had a complete setback of consciousness and were facing the exact opposite of their aspiration. Such things happen almost constantly. Well, these people have developed only the positive side. They make a kind of discipline of aspiration, they ask for help, they try to come into contact with higher forces, they succeed in this, they have experiences; but they have completely neglected cleaning their room; it has remained as dirty as ever, and so, naturally, when the experience has gone, this dirt becomes still more repulsive than before. ~ The Mother, 1950-1951, 26 April 1951,
271:Drugs are able to bring humans into the neighborhood of divine experience and can thus carry us up from our personal fate and the everyday circumstances of our life into a higher form of reality. It is, however, necessary to understand precisely what is meant by the use of drugs. We do not mean the purely physical craving...That of which we speak is something much higher, namely the knowledge of the possibility of the soul to enter into a lighter being, and to catch a glimpse of deeper insights and more magnificent visions of the beauty, truth, and the divine than we are normally able to spy through the cracks in our prison cell. But there are not many drugs which have the power of stilling such craving. The entire catalog, at least to the extent that research has thus far written it, may include only opium, hashish, and in rarer cases alcohol, which has enlightening effects only upon very particular characters. ~ The Hashish Eater, (1857) pg. 181

*** NEWFULLDB 2.4M ***

1:There can be no higher ~ J K Rowling
2:Love is the higher law. ~ David Levithan
3:Think higher, feel deeper. ~ Elie Wiesel
4:higher and kicked him. ~ Catherine Ryan Hyde
5:shifted our fire higher, moving ~ Chris Kyle
6:I stay higher than giraffe pussy ~ Gucci Mane
7:It is higher and nobler to be kind. ~ Mark Twain
8:Swifter, higher, stronger. ~ Pierre de Coubertin
9:We ought to make the pie higher. ~ George W Bush
10:The higher I get the lower I sink. ~ Oliver Sykes
11:Laughter is higher than all pain. ~ Elbert Hubbard
12:There's no God higher than truth. ~ Mahatma Gandhi
13:Character is higher than intellect ~ Robin S Sharma
14:Faith is a higher faculty than reason. ~ H C Bailey
15:Love is not a higher quality than truth. ~ Rajneesh
16:There is no god higher than truth. ~ Mahatma Gandhi
17:Aim higher in case you fall short. ~ Suzanne Collins
18:There is nothing higher than reason. ~ Immanuel Kant
19:Resign your destiny to higher powers. ~ William James
20:Mental energy from within keeps me higher, ~ Masta Ace
21:The higher the hair, the closer to god. ~ Chris Colfer
22:I definitely believe in a higher power. ~ Michael J Fox
23:No religion is higher than humanity ~ Abdul Sattar Edhi
24:Raise the bar higher than your opinion... ~ Gino Norris
25:The higher up, the harder the fall. ~ Becca Fitzpatrick
26:There is no God higher than the truth. ~ Mahatma Gandhi
27:There is no religion higher than Truth. ~ H P Blavatsky
28:To see farther, you must climb higher. ~ Mahatma Gandhi
29:At its heart, music is all higher mathematics. ~ Mos Def
30:God has a higher and better way for you. ~ Joseph Prince
31:Higher saving leads to faster growth . . . ~ Greg Mankiw
32:Lower ways of life give way to higher. ~ Thomas Keneally
33:There is no [...] higher than the truth. ~ H P Blavatsky
34:Higher learning undergoes emotional pressure. ~ Toba Beta
35:The higher your station, the less your liberty. ~ Sallust
36:There is no higher happiness than peace. ~ Jack Kornfield
37:There is no life higher than the grasstops ~ Sylvia Plath
38:This isn't higher education studying itself. ~ James Hunt
39:And thou my minde aspire to higher things; ~ Philip Sidney
40:Products are valued higher than services. ~ James Altucher
41:No stream rises higher than its source ~ Frank Lloyd Wright
42:The higher the building the lower the morals. ~ Noel Coward
43:The higher the tower, the greater the fall thereof. ~ Horace
44:The higher up I went, the less happy I was. ~ Dave Chappelle
45:The lower you fall, the higher you'll fly. ~ Chuck Palahniuk
46:Where's that higher love I keep thinking of? ~ Steve Winwood
47:Books are men of higher stature. ~ Elizabeth Barrett Browning
48:I came to believe in a power much higher than I ~ Johnny Cash
49:If you lose direction,
go to a higher ground. ~ Toba Beta
50:The higher the truth, the simpler it is. ~ Abraham Isaac Kook
51:The possible ranks higher than the actual. ~ Martin Heidegger
52:Things always look different from higher up. ~ Clint Eastwood
53:Unselfishness is the key to success in higher life ~ Samarpan
54:Art is a higher type of knowledge than experience. ~ Aristotle
55:But to a higher mark than song can reach, ~ William Wordsworth
56:Fear is self-awareness raised to a higher level. ~ Don DeLillo
57:I believe in a higher force that is within me. ~ Tobey Maguire
58:There is no virtue higher than non-injury. ~ Swami Vivekananda
59:Yeah, I regret we weren't on a higher floor. ~ Charles Barkley
60:...Dream big, reach further, climb higher. ~ Angela Burt Murray
61:Generally, common sense is rare in the (higher) rank. ~ Juvenal
62:Gratitude can't grow love higher than regret. ~ Shannon L Alder
63:Hold your head high, and your middle finger higher. ~ Megan Fox
64:The higher the hair, the closer to heaven. ~ Marie Avgeropoulos
65:There is a higher law than the Constitution. ~ William H Seward
66:Your bullshit quotient is higher than my husband ~ Stephen King
67:A stream cannot rise higher than its source. ~ Anna Julia Cooper
68:Set your sights on a place higher than your eyes can see. ~ Rumi
69:There is no higher life form than a librarian. ~ Terry Pratchett
70:Many things have fallen only to rise higher. ~ Seneca the Younger
71:She might get high enough to crash—no higher. ~ Robert A Heinlein
72:Boldness becomes rarer, the higher the rank. ~ Carl von Clausewitz
73:Life has a higher end, than to be amused ~ William Ellery Channing
74:The consciousness of life is higher than life. ~ Fyodor Dostoevsky
75:What power is higher than the power of purity? ~ Swami Vivekananda
76:I never wore flats: The higher the shoe, the better. ~ Patti Hansen
77:Interdependence is a higher value than independence ~ Stephen Covey
78:There is no higher religion than human service. ~ Albert Schweitzer
79:He had other fires and these flamed higher than Love. ~ Pearl S Buck
80:The rich live hand-to-mouth too-just on a higher level. ~ John Guare
81:I would have graduated higher, but I flunked gravy. ~ Janet Evanovich
82:A higher goal is always reached by overcoming fear. ~ Adriana Trigiani
83:Always higher must I mount, higher must I see. ~ Angelus Silesius I.15
84:As Emerson said: ‘Character is higher than intellect. ~ Robin S Sharma
85:I believe in a higher power. I believe in inspiration. ~ Janet Jackson
86:I like a lot of glasses about - it highers the tone. ~ Peter Greenaway
87:Surround yourself only with those who lift you higher. ~ Oprah Winfrey
88:The higher the mountain, the deeper the valley. ~ Suzanne Woods Fisher
89:the higher the step of advancement, the heavier is the fall. ~ Heloise
90:The higher you climb, the further you have to fall. ~ Malorie Blackman
91:The more flesh you show, the higher up the ladder you go. ~ Jerry Hall
92:We must risk the journey to a higher ground where there ~ Debbie Ford
93:Difference in unity is the law of higher manifestation. ~ Sri Aurobindo
94:I could love you bigger than the stars, higher than the sun. ~ K L Donn
95:Praise invariably implies a reference to a higher standard. ~ Aristotle
96:The future, higher evolution will belong to those ~ Torkom Saraydarian
97:The higher the Ape goes, the more he shewes his taile. ~ George Herbert
98:The higher the moral tone, the more suspect the speaker. ~ Mason Cooley
99:The higher you rise, the greater your need for advice. ~ Patrick W Carr
100:There is no higher religion than the truth. ~ Helena Petrovna Blavatsky
101:Higher energy costs are unavoidable in all future scenarios. ~ Van Jones
102:It is my firm faith that man is by nature going higher. ~ Mahatma Gandhi
103:I’ve matured. I have a much higher tolerance for boredom. ~ Tom Perrotta
104:Nobody is going to occupy a place higher than I. ~ Alexis de Tocqueville
105:Redeem the time. Redeem the unread vision of a higher dream. ~ T S Eliot
106:The higher They Climb, The Harder They Fall " - Cole's Pa ~ Lisa Jackson
107:The higher you go, the fewer women there are. ~ Chimamanda Ngozi Adichie
108:The lower you are, the higher your mind will want to soar. ~ Yann Martel
109:Coincidence is your Higher Power acting with anonymity. ~ James Lee Burke
110:Concentration is the root of all the higher abilities in man. ~ Bruce Lee
111:Cooperation is a higher moral principle than competition. ~ Bryant McGill
112:Inheritance and culture obscure people’s higher capacities. ~ Idries Shah
113:In reality, a higher level of war always trumps a lower. ~ William S Lind
114:Looking at Yourself Through the Eyes of Your Higher Power ~ John Bradshaw
115:One day the price of gold will be higher than the Dow Jones. ~ Marc Faber
116:Poetry has become the higher algebra of metaphors. ~ Jose Ortega y Gasset
117:Whatever you think in life... think higher and feel deeper. ~ Elie Wiesel
118:Always dream and shoot higher than you know you can do. ~ William Faulkner
119:Concentration is the root of all the higher abilities in man. ~ Bruce Lee,
120:... he does pledge to reweave your pain for a higher purpose. ~ Max Lucado
121:higher ground.” Mary grabbed her laptop bag. “Leave it, Mary. ~ A G Riddle
122:I would say my determination is way higher than my smartness. ~ Kanye West
123:madness, in a higher sense, is the beginning of all wisdom ~ Hermann Hesse
124:There is no higher form of artistic expression then film ~ James Lee Burke
125:There is no higher qualification than genuine inspiration. ~ Tama J Kieves
126:We cannot rise higher than our thought of ourselves. ~ Orison Swett Marden
127:Whoever is for higher taxes, feel free to pay higher taxes. ~ Adam Carolla
128:Can we unite against ourselves for our own higher interest? ~ Aldous Huxley
129:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo
130:Everything may serve a lower as well as a higher use. ~ Henry David Thoreau
131:Genius declares itself to be a kind of higher masculinity. ~ Otto Weininger
132:I believe we should appeal to people at the higher levels. ~ Burt Lancaster
133:If you would lift me up you must be on higher ground. ~ Ralph Waldo Emerson
134:Symbiosis is a much higher reflection of intelligent life. ~ Frederick Lenz
135:talk with people playing the game at a higher level than you, ~ Peter Voogd
136:The law of self-preservation is higher than written law. ~ Thomas Jefferson
137:Actions not dedicated to a higher purpose are meaningless, ~ Ian C Esslemont
138:Keep on pushing the boundaries and reaching for higher heights. ~ Puff Daddy
139:Law 11: “No” simply means begin again at one level higher. ~ Timothy Ferriss
140:Leaders must live by higher standards than their followers. ~ John C Maxwell
141:The higher its type, the more rarely a thing succeeds. ~ Friedrich Nietzsche
142:There is no priority higher than the prevention of terrorism ~ John Ashcroft
143:True coolness is the incidental by-product of higher pursuits. ~ J K Rowling
144:Who would give a law to lovers? Love is unto itself a higher law. ~ Boethius
145:He who knows to be afraid has a higher chance of living! ~ Mehmet Murat ildan
146:Run faster, jump higher, reach farther, and you'll always win! ~ Jerry Garcia
147:stories that are good is deserving for a higher ranking ~ William Shakespeare
148:The higher a monkey climbs, the more you see of its behind. ~ Joseph Stilwell
149:The lower the price of your love,
the higher its value. ~ Sahndra Fon Dufe
150:5. Are you pursuing higher studies or employed? (Furnish details): ~ Anonymous
151:Death is the condition of higher and more fruitful life. ~ Edwin Hubbel Chapin
152:Girls have got balls. They're just a little higher up, that's all. ~ Joan Jett
153:Have a vision for increase. See yourself as a son rising higher. ~ Joel Osteen
154:If you want to rise higher then see yourself as a winner... ~ Stephen Richards
155:In essence, leadership is the sense of calling to a higher purpose. ~ Amit Ray
156:Life isn't a race to win, it's a school for our higher education. ~ Guy Finley
157:Music is on a higher plane than everything else in this world. ~ Jean Sibelius
158:...the pile of personal problems in their inboxes grew higher. ~ Cecelia Ahern
159:To know your life purpose is to connect with a higher power. ~ Shannon L Alder
160:Truth is the highest virtue, but higher still is truthful living. ~ Guru Nanak
161:All higher humor begins with ceasing to take oneself seriously. ~ Hermann Hesse
162:Even when you’re at the top, there’s always something higher, ~ Keigo Higashino
163:God's self-revelation is a higher authority than our feelings. ~ Edward T Welch
164:Higher has always been the trajectory of intelligent evolution. ~ Timothy Leary
165:Life has no pleasure higher or nobler than that of friendship. ~ Samuel Johnson
166:Self-development is a higher duty than self-sacrifice. ~ Elizabeth Cady Stanton
167:self-development is a higher duty than self-sacrifice. ~ Elizabeth Cady Stanton
168:Vocalization of a promise has a higher success rate,” Ashley said. ~ Ken Lozito
169:We never see ourselves as being on a higher level than our fans. ~ Kirk Hammett
170:Wish' is the most powerful thing in the world. Higher than God. ~ G I Gurdjieff
171:In Beverly Hills, the higher you climb, the farther you fall. ~ Brandi Glanville
172:It is no longer higher education, it is higher 'indoctrination ' ~ Dennis Prager
173:It's as if we're higher apes who had a language faculty inserted. ~ Noam Chomsky
174:It's okay to lie as long as you reach a higher truth doing it. ~ Brian Helgeland
175:Let’s set the bar for ideas a little higher than not terrible. ~ Adam Sternbergh
176:Meat yields higher energy per gram eaten than does vegetation. ~ Edward O Wilson
177:Music is a higher revelation than all wisdom and philosophy, ~ Caroline Mitchell
178:People can fly. Some people fly higher than others, that's all. ~ Michael Jordan
179:Sometimes the Lord brings us low before he can lift us higher. ~ Joseph Smith Jr
180:The higher loyalty is to lasting values, most important the truth. ~ James Comey
181:The higher you go up in rank, usually the longer you can dance. ~ Misty Copeland
182:Why is it that looking down seems so much higher than looking up? ~ Nick Bantock
183:Ah women. They make the highs higher and the lows more frequent. ~ Susan Andersen
184:Good problem-seekers are in higher demand than good problem-solvers. ~ John Maeda
185:Higher dimensions of Awareness means Higher dimensions of energy. ~ Jaggi Vasudev
186:Higher education is not necessarily a guarantee of higher virtue. ~ Aldous Huxley
187:If you would lift me up, you've got to be on higher ground. ~ Ralph Waldo Emerson
188:Men rise on steppin'-stones of their dead selves to higher things!... ~ Zane Grey
189:People of higher talent work, even if they seem to do nothing ~ Leonardo da Vinci
190:Stages are getting higher and higher, and I'm getting older and older. ~ Iggy Pop
191:The higher the stakes, the happier I am, the better I will be. ~ Robert Downey Jr
192:The higher we are placed, the more humbly we should walk. ~ Marcus Tullius Cicero
193:We would get high only for a higher purpose, Lacey had decreed. ~ Robin Wasserman
194:As you get connection with the higher source, your creativity increases ~ Amit Ray
195:Good games are productive. They’re producing a higher quality of life. ~ Anonymous
196:I’m hardly just someone. I think I rate a little higher than that, ~ Alice Clayton
197:No logic can be higher than love, and no mind can be higher than the heart. ~ Osho
198:The function of socialism is to raise suffering to a higher level. ~ Norman Mailer
199:The higher the stakes, the greater the temptation to lose your temper. ~ C S Lewis
200:The path to a higher power than ego is saying yes to the predicament ~ David Richo
201:They were drunk on youth, fueled by greed, and higher than kites. ~ Jordan Belfort
202:to remind ourselves of our intention, which is to get higher and ~ David R Hawkins
203:When you feel life at crossroads,
you need higher perspective view. ~ Toba Beta
204:An achievement is a bondage. It obliges one to a higher achievement. ~ Albert Camus
205:A ploughman on his legs is higher than a gentleman on his knees ~ Benjamin Franklin
206:God is everything higher which I cannot understand but only believe. ~ Gitta Sereny
207:Higher income people don't have to pay taxes if they don't want to. ~ Rick Santorum
208:I just want to believe in a higher power. That's a good way to live. ~ Eva Longoria
209:It’s like everything else. The price of Torahs is higher in Alaska. ~ Stanley Elkin
210:Music is a higher revelation than all wisdom and philosophy. ~ Ludwig van Beethoven
211:My success has allowed me to strike out with a higher class of women. ~ Woody Allen
212:Peace hath higher tests of manhood than battle ever knew. ~ John Greenleaf Whittier
213:The higher my GPA gets the more I realize high school is useless ~ Megan McCafferty
214:The higher our position the more modestly we should behave. ~ Marcus Tullius Cicero
215:The Higher Power knows what to do and how to do it. Trust it. ~ Sri Ramana Maharshi
216:The histories of mankind are histories only of the higher classes. ~ Thomas Malthus
217:There exists above the "productive" man a yet higher species. ~ Friedrich Nietzsche
218:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV, Fear,
219:There's a new tribunal now higher than God's -The educated man's! ~ Robert Browning
220:What you love is a sign from your higher self of what you are to do. ~ Sanaya Roman
221:You could jump so much higher when you had somewhere safe to fall. ~ Liane Moriarty
222:Any fulfillment is a bondage. It obliges one to a higher fulfillment. ~ Albert Camus
223:A ploughman on his legs is higher than a gentleman on his knees. ~ Benjamin Franklin
224:A relationship with a higher power is often best practiced alone. ~ Emily M Danforth
225:GTis not a tree in heaven higher than the tree of patience ~ Christopher Paul Curtis
226:He had gone to the higher Sierras... [about Ralph Waldo Emerson's death] ~ John Muir
227:I pray to be used in service to a greater purpose higher than my own ~ Oprah Winfrey
228:Life itself suggests a higher good than life itself can yield. ~ Edwin Hubbel Chapin
229:Make up your mind that you will become the seeker of your own higher self. ~ Ma Jaya
230:No man loses ever on a lower level by magnanimity on a higher. ~ Henry David Thoreau
231:Surround yourself only with people who are going to take you higher. ~ Oprah Winfrey
232:Surround yourself with only people who are going to lift you higher. ~ Oprah Winfrey
233:The ability to laugh at yourself is a sign of higher intelligence. ~ Valerie Frankel
234:They began swinging high and higher as the sky opened its arms wide. ~ Beverly Lewis
235:Tis not a tree in heaven higher than the tree of patience. ~ Christopher Paul Curtis
236:Whatever you think in life… think higher and feel deeper, be positive. ~ Elie Wiesel
237:When my heart is overwhelmed; Lead me to the rock that is higher than I. ~ Anonymous
238:Work is done for work’s sake alone, forsaking any higher purpose, ~ Michael E Gerber
239:You should get a better boyfriend. One with an IQ higher than a turnip. ~ Robyn Carr
240:Challenges are solved by rising to a level higher than the challenge. ~ Deepak Chopra
241:Everybody is seeking to reach higher self but hardly anyone reaches. ~ Santosh Kalwar
242:How do you know they're growing up? Well, the bite marks are higher. ~ Phyllis Diller
243:I land a higher percentage of punches than any boxer in boxing. ~ Floyd Mayweather Jr
244:Prayer and meditation help us affirm that our Higher Power cares for ~ Melody Beattie
245:There is a whole other world here as well, operating in higher vibration ~ Paul Selig
246:This institution of higher education had no such concept as mercy. ~ Marina Dyachenko
247:This is a service station, we offer service. There is no higher purpose. ~ Nick Nolte
248:Today is a great day to make amazing things happen,’ or ‘Aspire Higher. ~ Dan Skinner
249:A ploughman on his legs is higher than a gentleman on his knees. ~ Orison Swett Marden
250:Because dying for God is a higher pleasure... than living without Him. ~ Noah Weinberg
251:Contrary to the norm, as my technique improved my voice became higher. ~ Renee Fleming
252:I'm very close with my higher power. I have a very strong connection with it. ~ Fergie
253:The constitutions of Maryland and New York are founded in higher wisdom. ~ Ezra Stiles
254:The higher we go, the better we shall hear the voice of Christ ~ Pier Giorgio Frassati
255:The higher you go in a company, the less oxygen there is, so supporting ~ Guy Kawasaki
256:There's a higher form of happiness in commitment. I'm counting on it. ~ Claire Forlani
257:We are the children of the Rastaman we are the children of the higher man ~ Bob Marley
258:We need to get out of this fetid pusshole and get to some higher ground. ~ Cody Lundin
259:Ah, women. They make the highs higher and the lows more frequent. ~ Friedrich Nietzsche
260:A lack of emotional engagement in the affair affirms higher credibility. ~ Pawan Mishra
261:Every achievement is a servitude. It compels us to a higher achievement. ~ Albert Camus
262:Life affords no higher pleasure than that of surmounting difficulties. ~ Samuel Johnson
263:Nothing should be valued higher than the value of the day. ~ Johann Wolfgang von Goethe
264:The higher we soar the smaller we appear to those who cannot fly. ~ Friedrich Nietzsche
265:The sky is the limit... for some people aim higher nothing is impossible. ~ Demi Lovato
266:Underworldfire, Takeushigher— MountOlympusbound Whereimmortalsarefound. In ~ Joan Holub
267:We now need to look beyond our immediate future and aim higher and farther. ~ Paul Biya
268:We’re all like giraffes not using their necks to reach the higher leaves. ~ Delia Owens
269:Aristrocracy is like cheese. The older it is the higher it becomes. ~ David Lloyd George
270:But you're forgetting that my expectations are much higher than yours. ~ Candace Knoebel
271:for the universe becomes transparent, and the light of higher laws ~ Ralph Waldo Emerson
272:It was higher and shriller than Holly’s, so we knew that it was Kipps. ~ Jonathan Stroud
273:Knowing is higher than believing. Knowing means that there is NO doubt. ~ Robert Anthony
274:Music is ... A higher revelation than all Wisdom & Philosophy ~ Ludwig van Beethoven
275:The higher a man is in grace, the lower he will be in his own esteem. ~ Charles Spurgeon
276:The Internet will save higher education, but it may kill your alma mater. ~ John Katzman
277:There is no higher or lower goal. There is only one goal, Self-Realization. ~ Meher Baba
278:Walk through the mud in life, if you ever want to get to the higher ground” ~ Greg Plitt
279:You always share a higher level of trust with someone who pops your cherry. ~ K F Breene
280:Faith in a higher power helps us to control our mind and thoughts. ~ Mata Amritanandamayi
281:Faith in God is like a kite—a contrary wind only raises it higher. ~ Suzanne Woods Fisher
282:Higher education is a business that doesn’t know it’s going out of business. ~ Mark Cuban
283:Higher than the beasts, lower than the angels, stuck in our idiot Eden. ~ Ford Madox Ford
284:In my piano concerto I developed this polyphony to much higher complexity ~ Gyorgy Ligeti
285:Lies need not be told....hold yourself to a higher level of accountability”. ~ Devin Blue
286:Prayer and meditation help us affirm that our Higher Power cares for us. ~ Melody Beattie
287:The higher one went here, the less funguses and hot bacterium there was. ~ Vaughn Heppner
288:The higher President Trump’s approval rating, the more dangerous he is. ~ Steven Levitsky
289:The only thing they valued higher than ammunition were Man United footballs. ~ Tahir Shah
290:A fiery, good beginner always stands higher than a master in mediocrity. ~ Robert Schumann
291:A leader should have higher endurance and ability to accept and embrace failure. ~ Jack Ma
292:Humans have a soul which is their real higher self; a Divine, Mighty, Being. ~ Edward Bach
293:In other words, the Church acknowledges Science as the higher authority. ~ Wilhelm Ostwald
294:Strange enlightenments are vouchsafed to those who seek the higher places. ~ Flann O Brien
295:The grass may be greener on the other side but the the water bill is higher. ~ Tyler Perry
296:The higher we soar the smaller we appear to those who cannot fly.
   ~ Friedrich Nietzsche,
297:The higher you get the more you realize how much bigger than you everything ~ Lev Grossman
298:The Ministry places a rather higher value on my life than yours, I’m afraid. ~ J K Rowling
299:The world never puts a price on you higher than the one you put on yourself. ~ Sonja Henie
300:Those who were high go down low, and those who've been low go up higher. ~ Anzia Yezierska
301:We owe to man higher succors than food and fire. We owe to man, man. ~ Ralph Waldo Emerson
302:When my heart is overwhelmed, lead me to the rock that is higher than I. ~ Robert J Morgan
303:Education is a method whereby one acquires a higher grade of prejudices. ~ Laurence J Peter
304:Higher still than love of humankind is the love of causes and ghosts. ~ Friedrich Nietzsche
305:I don't think that theater is the higher medium, that it's better than film. ~ Rebecca Hall
306:I love you more than there are fishes in the sea and higher than the moon ~ Nicholas Sparks
307:I love you more than there are stars in the sky and higher than the moon. ~ Nicholas Sparks
308:liberty is not a means to a higher end, it is itself the highest political end. ~ Anonymous
309:Once the flames begin to catch the wind will blow it higher, oh Biko, Biko. ~ Peter Gabriel
310:Realization of Truth is higher than all else. Higher still is truthful living. ~ Guru Nanak
311:That punt was higher than Marion Berry on a fact-finding tour of Cartagena. ~ Dennis Miller
312:The cost of loneliness is high, she knows, but the cost of loss is higher. ~ Chloe Benjamin
313:The higher the classification of secrecy, the quicker you will report it. ~ George P Shultz
314:There's no win or lose, nor higher or lower. Because there's only one truth. ~ Gosho Aoyama
315:Things fall apart, so they can fall together at a higher level of order. ~ Marilyn Ferguson
316:To do high fashion, you have to go into a little bit of a higher price point. ~ Kate Hudson
317:When you become famous you get to torture a higher class of man than before. ~ Sharon Stone
318:Wiggle 'til you're high, wiggle 'til you're higher, wiggle 'til you vomit fire. ~ Bob Dylan
319:Yes, the cost is high, but the price of neglect would be infinitely higher. ~ Ronald Reagan
320:Ah, the souls of those that die Are but sunbeams lifted higher. ~ Henry Wadsworth Longfellow
321:Freedom will feel good to you too. Please acknowledge our higher purpose. ~ Naomi Shihab Nye
322:higher than at any other point in the last eight hundred thousand years. ~ Elizabeth Kolbert
323:The atoms become like a moth, seeking out the region of higher laser intensity. ~ Steven Chu
324:The higher the wages the fewer the jobs; the lower the wages the more the jobs. ~ James Cook
325:The whole order of nature evinces a progressive march towards a higher life. ~ H P Blavatsky
326:Transient emotions are lower emotions. Lasting emotions are higher emotions. ~ G I Gurdjieff
327:All is energy and there is no energy higher than right love, which has no object ~ Barry Long
328:Fifty-dollar oil is just another stop on the road to much higher crude prices. ~ Peter Schiff
329:Higher-order functions allow us to abstract over actions, not just values. ~ Marijn Haverbeke
330:If you aim higher than you expect, you could reach higher than you dreamed. ~ Richard Branson
331:I'm on a higher plane with brain with a flame, feel the fire, desire the same. ~ Kool Moe Dee
332:I sing in a higher register, and you haven't heard that on the radio in years. ~ Gary Cherone
333:Probability of human error is considerably higher than that of machine error. ~ Kenneth Appel
334:that higher pay will lead to layoffs and business closings or business migration. ~ Anonymous
335:The higher you go in the corporate structure, the smaller your balls become. ~ Santosh Kalwar
336:There are times when you devote yourself to a higher cause than personal safety. ~ John Glenn
337:Water cannot rise higher than its source, neither can human reason. ~ Samuel Taylor Coleridge
338:A footstool is only needed when you need to get higher. Let your enemy lift you. ~ Tyler Perry
339:Anyone whose goal is 'something higher' must expect someday to suffer vertigo. ~ Milan Kundera
340:I don't think you should ever give up on trying to push the bar a little bit higher. ~ DJ Quik
341:Labor is the superior of capital, and deserves much the higher consideration ~ Abraham Lincoln
342:Our God is greater … our God is stronger … God you are higher than any other ~ Karen Kingsbury
343:The higher a man stands, the more the word vulgar becomes unintelligible to him. ~ John Ruskin
344:The last time Earth was 1°C warmer than today, sea levels were 20 feet higher. ~ Joseph J Romm
345:The Pariahs, our fellow beings, ought to be educated by the higher castes. ~ Swami Vivekananda
346:Tis but a base, ignoble mind That mounts no higher than a bird can soar. ~ William Shakespeare
347:Whenever we attain a higher vision, the lower vision disappears of itself. ~ Swami Vivekananda
348:For faith is this paradox, that the particular is higher than the universal ~ S ren Kierkegaard
349:God often uses our challenges as stepping stones to the higher purposes of God. ~ James Robison
350:he knew that bad premonitions have a far higher accuracy rate than good ones. ~ Haruki Murakami
351:In this life, you have winners and losers. the more you win, the higher you go. ~ Daniel Nayeri
352:I want to inspire people to become their higher selves, their best selves. ~ Princess Superstar
353:Must be nice to have that kind of unshakable belief in a merciful higher power. ~ Ellen Hopkins
354:No creature can attain a higher grade of nature without ceasing to exist. ~ Ananda Coomaraswamy
355:Numerous studies have shown that your health risk is higher following a loss. ~ H Norman Wright
356:The heart wants what the heart wants. Beyond common sense. Beyond higher reason. ~ Katy Regnery
357:There is nothing more important than love. And no law higher." - Malcolm Fade ~ Cassandra Clare
358:They say that life expectancy is higher for right-handed people than for left-handed. ~ Jo Nesb
359:We are always on the anvil; by trials God is shaping us for higher things. ~ Henry Ward Beecher
360:We cannot expect to lift others unless we stand on higher ground ourselves. ~ Gordon B Hinckley
361:When a man has written a role for you that you admire, the expectations are higher. ~ Luke Goss
362:When reason and instinct are reconciled, there will be no higher appeal. ~ Jean Philippe Rameau
363:The higher up the food chain the targeted individual was, the bigger a pussy he was. ~ Mark Owen
364:The less Hillary Clinton speaks, the less she's seen, the higher her numbers go. ~ Rush Limbaugh
365:The melancholy thing in our public life is the insane desire to get higher. ~ Rutherford B Hayes
366:To agape,” we all echoed, raising our wineglasses and drinking to higher love. ~ Bill Konigsberg
367:True works of art are a manifestation of the higher laws of nature. ~ Johann Wolfgang von Goethe
368:We need to do a better job of putting ourselves higher on our own 'to do' list. ~ Michelle Obama
369:Words of the jargon sound as if they said something higher than what they mean. ~ Theodor Adorno
370:At the higher realms of rationality, even reason can begin to appear irrational. ~ Paul Strathern
371:Believe me, I understand that most higher rate taxpayers are not the super-rich. ~ George Osborne
372:bought seven and four, then Scorpio bought eight. His phone number is one higher than ~ Lee Child
373:Every church that has a standard higher than human welfare is dangerous. ~ Robert Green Ingersoll
374:Every man who would do anything well, must come to it from a higher ground. ~ Ralph Waldo Emerson
375:God created many races wilier than men.
But it doesn't mean angels higher than us. ~ Toba Beta
376:How often had he wanted to believe that he was created for some higher purpose? ~ Karen Witemeyer
377:I have found the missing link between the higher ape and civilized man: It is we. ~ Konrad Lorenz
378:I have found the missing link between the higher ape and civilized man; it is we. ~ Konrad Lorenz
379:I'm not Christian, but I'm religious. I believe in a higher God and beings and spirits. ~ Gunplay
380:Man will never reach the higher wisdom,
If he can't yet accept the pain of change. ~ Toba Beta
381:My parents regarded school teachers as higher beings, as did many immigrants. ~ Martin Lewis Perl
382:Prayer for the Day Higher Power, help me find You in the people and events of my day. ~ Anonymous
383:The Higher Self is whispering to you softly in the silence between your thoughts. ~ Deepak Chopra
384:The price of doing the same old thing is far higher than the price of change. ~ William J Clinton
385:They're the second best team in the world, and there's no higher praise than that. ~ Kevin Keegan
386:To reach a higher level of being, you must assume a higher concept of yourself. ~ Neville Goddard
387:You can never be upset with the people who forced you into your dream or up higher. ~ Tyler Perry
388:Bigger the risk, bigger the reward. But the higher the climb the harder the fall. ~ Greyson Chance
389:companies with high levels of workplace trust enjoy higher stock market returns. ~ Jeffrey Pfeffer
390:I can see her on your arm like an empty dress, a kind of echo at a higher pitch. ~ Joe Abercrombie
391:If we want to end this lifetime higher than we began, we can expect an uphill road. ~ Richard Bach
392:knows nothing higher than itself; but talent instantly recognizes genius, and ~ Arthur Conan Doyle
393:No love can be bound by oath or covenant to secure it against a higher love. ~ Ralph Waldo Emerson
394:She put a higher value on independence than an asthmatic put on oxygen.’ Tzader ~ Sherrilyn Kenyon
395:To believe that mind is all, that thought is all is only a higher materialism. ~ Swami Vivekananda
396:Everything that you see here, in other words, is a reflection of a higher reality. ~ Frederick Lenz
397:For what higher, more exalted, and more compelling goal can there be than to know God? ~ J I Packer
398:I don't know what London's coming to — the higher the buildings the lower the morals. ~ No l Coward
399:I have never been one for putting my faith in odds. I put my faith in higher things. ~ R L LaFevers
400:In art, the hand can never execute anything higher than the heart can imagine ~ Ralph Waldo Emerson
401:In art the hand can never execute anything higher than the heart can inspire. ~ Ralph Waldo Emerson
402:knows a higher law. One cannot turn back, and must put away "graven images. ~ Florence Scovel Shinn
403:Marriage should be no prison, but a garden in which something higher is cultivated. ~ Irvin D Yalom
404:Seeking higher ground is not a destination, but an elevation. Wings up, eyes shut open. ~ T F Hodge
405:The essence of religion, in my view, is the thirst for an end higher than natural ends. ~ C S Lewis
406:The genuine priest always feels something higher than compassion. ~ Karl Wilhelm Friedrich Schlegel
407:The higher the love, the more demands will be made on us to conform to that ideal. ~ Fulton J Sheen
408:Unless you have a great deal of purity, it's difficult to retain the higher light. ~ Frederick Lenz
409:You will never get any higher than your vision and your faith in that vision. ~ Orison Swett Marden
410:any peace movement must have behind it a higher passion than the desire for war. ~ Mary Heaton Vorse
411:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo[Gems from Sri Aurobindo]
412:Do more, give more, try harder, aim higher, and give thanks. The rewards will be yours. ~ Zig Ziglar
413:Higher stages always empathetically include the lower, or they are not higher stages! ~ Richard Rohr
414:I had higher math SATs than in English - yet I became an English major in college. ~ Christie Hefner
415:In art, the hand can never execute anything higher than the heart can imagine. ~ Ralph Waldo Emerson
416:Life is so much bigger, grander, higher, and wider than we allow ourselves to think. ~ Queen Latifah
417:Man can give no higher proof of his veracity, save to seal his testimony with his blood. ~ Anonymous
418:Music is a bridge, it connects floks on a higher level, saying what words can't say. ~ Emily Murdoch
419:Music is a bridge, it connects folks on a higher level, saying what words can't say. ~ Emily Murdoch
420:On any given night, what allows me to get to that higher ground is the audience. ~ Bruce Springsteen
421:Perhaps man will rise ever higher as soon as he ceases to flow out into a god. ~ Friedrich Nietzsche
422:Products with higher user engagement have the potential to grow faster than their rivals. ~ Nir Eyal
423:Sometimes the price of doing the right thing is higher than we realize when we do it. ~ Rachel Aaron
424:The genuine priest always feels something higher than compassion. ~ Karl Wilhelm Friedrich Schlegel,
425:The more sophisticated an organism, the higher the percentage of junk DNA it contains. ~ Nessa Carey
426:There is a higher law than the law of government. That's the law of conscience. ~ Stokely Carmichael
427:There's no higher honor, in my estimation, than being asked to serve in the White House. ~ Van Jones
428:You would think there is a higher bar than having a Facebook page to run for president. ~ Bill Maher
429:As the meditation evolves, you attention passes into higher realms of consciousness. ~ Frederick Lenz
430:Dogmatic religion is not open to people having direct access to those higher realms. ~ Eben Alexander
431:Education doesn't change life much. It just lifts trouble to a higher plane of regard. ~ Robert Frost
432:Even when it is not fully attained, we become better by striving for a higher goal. ~ Viktor E Frankl
433:for the hand can never execute any thing higher than the character can inspire. ~ Ralph Waldo Emerson
434:I expected higher prices for some books, but [there would be] flexibility for other books. ~ Eddy Cue
435:There's a magical layer of love that's laced, designed to take us to a higher place. ~ Bootsy Collins
436:Be content to be servants, and nothing more; what need of higher culture for half-men? ~ W E B Du Bois
437:Disorder can play a critical role in giving birth to new, higher forms of order. ~ Margaret J Wheatley
438:In God's eyes all children are beautiful but here on earth we have higher standards. ~ Stephen Colbert
439:It is not “higher” to be poor, for it often takes money to accomplish your life’s work. ~ Sanaya Roman
440:It is right to submit to a higher authority whenever a command of God would be violated. ~ Saint Basil
441:Liberty is not a means to a higher political end. It is itself the highest political end. ~ Lord Acton
442:One must envision the higher life and behave as if it were a fact before it can unfold. ~ Helen Keller
443:Reality is my drug. The more I have of it, the more power I get and the higher I feel ~ Curtis Jackson
444:Secularism breeds narcissism. There is nothing higher to live for, so you live for you ~ Dennis Prager
445:The dignity of man requires obedience to a higher law, to the strength of the spirit. ~ Mahatma Gandhi
446:The falls of our life provide us with the energy to propel ourselves to a higher level. ~ Wayne W Dyer
447:The less a man knows the bigger the noise he makes and the higher the salary he commands. ~ Mark Twain
448:The more extreme conservatives will embrace religion and nationalism to a higher degree. ~ Tyler Cowen
449:The one thing we can do is invest in the quality of education, especially higher education. ~ Ron Kind
450:There is this to be said about having money. You get rejected by a higher class of people. ~ Jean Kerr
451:Beauty is a form of genius -- is higher, indeed, than genius, as it needs no explanation. ~ Oscar Wilde
452:Capitalism has not proven to be a transitional form, a gateway to a higher human future. ~ Allen W Wood
453:Celebrate what you've accomplished, but raise the bar a little higher each time you succeed. ~ Mia Hamm
454:For women, the sexual act is a means to a higher end. For a man, it is an end in itself. ~ Edward Abbey
455:I agree with Warren to keep it simple and not use higher mathematics in your analysis. ~ Walter Schloss
456:I feel that as much as I enjoy loafing, there is something higher for which to live. ~ David McCullough
457:. . . I should wish you to think more deeply, to look further, and aim higher than you do. ~ Anne Bront
458:Julia Cameron’s bestselling The Artist’s Way: A Spiritual Path to Higher Creativity (1992). ~ Anonymous
459:Mind doesn't work properly when taken into
a higher level where fear dominates the will. ~ Toba Beta
460:Necessity is the constant scourge of the lower classes, ennui of the higher ones. ~ Arthur Schopenhauer
461:Optimism invites us to reach higher and become the fullest expression of our intentions ~ Deepak Chopra
462:Our betrayals, our jealousies, our fears, they rise no higher than the tops of our heads. ~ Rick Yancey
463:The key to growth is the introduction of higher dimensions of consciousness into our awareness. ~ Laozi
464:There is always more misery among the lower classes than there is humanity in the higher. ~ Victor Hugo
465:The solution to low self-esteem is to get over yourself and get a higher purpose. ~ Marianne Williamson
466:Try to build bridges of understanding. Don’t build higher barriers of misunderstanding. ~ Dale Carnegie
467:When higher beings allow us to see them, that's the very moment we begin to be one of them. ~ Toba Beta
468:Why is it fair that I should be paying a higher percentage of taxes than anyone else? ~ Sheldon Adelson
469:Woe be to the generation that lets any higher faculty in its midst go unemployed. ~ Henry David Thoreau
470:102. "Scramble to reach higher ground. Order and sanity, something to comfort me. ~ Maynard James Keenan
471:A leader should have higher grit and tenacity, and be able to endure what the employees can't. ~ Jack Ma
472:Common sense, in this sense, is like oxygen: the higher you go, the thinner it gets. ~ John Lewis Gaddis
473:Ethical leaders choose a higher loyalty to those core values over their own personal gain. ~ James Comey
474:Faith is namely this paradox that the single individual is higher than the universal ~ S ren Kierkegaard
475:Farmiga proves as fearless a director as she is an actress. She lights up Higher Ground. ~ Peter Travers
476:Nurture your mind with great thoughts, for you will never go any higher than you think. ~ Robin S Sharma
477:our deeds have no higher meaning than the context of the moment in which they occur. ~ Alastair Reynolds
478:Seek not greater wealth, but simpler pleasure; not higher fortune, but deeper felicity. ~ Mahatma Gandhi
479:The more time you spend talking on the phone, the higher chance you’ll say something damaging. ~ Roosh V
480:There is no higher or lower knowledge, but one only, flowing out of experimentation. ~ Leonardo da Vinci
481:We can have no conception of God higher than man, so our God is man, and man is God. ~ Swami Vivekananda
482:Always dream and shoot higher than you know you can do...Try to be better than yourself. ~ John Steinbeck
483:And every time you step back from your own melodrama, the cosmic humor gets higher and higher. ~ Ram Dass
484:As soon as I take down her book and open it...My skies rise higher and hang younger stars. ~ Eavan Boland
485:But Nathan knew blood was blood. It didn’t drain any slower from a higher paid warrior. ~ Andrew Peterson
486:Can any man have a higher notion of the rule of right and the eternal fitness of things? ~ Henry Fielding
487:Higher ceilings allow the use indirect lighting, which is much healthier and reduces glare. ~ Helmut Jahn
488:I am being taken care of by a higher being than myself or my coaches or my training staff. ~ Rebecca Lobo
489:I learned that a Higher Power—a faith that works under all conditions—is possible. ~ Alcoholics Anonymous
490:Lifted up so high I disdained subjection, and thought one step higher would set me highest. ~ John Milton
491:Mediocrity knows nothing higher than itself, but talent instantly recognizes genius. ~ Arthur Conan Doyle
492:Mediocrity knows nothing higher than itself; but talent instantly recognizes genius, ~ Arthur Conan Doyle
493:Mediocrity knows nothing higher than itself; but talent instantly recognizes genius. ~ Arthur Conan Doyle
494:No one can have a higher opinion of him than I have; and I think he's a dirty little beast. ~ W S Gilbert
495:People assign much higher probability to the truth of their opinions than is warranted. ~ Daniel Kahneman
496:So much the better. The higher the price you have to pay, the more you will cherish it. ~ Lloyd C Douglas
497:The higher one’s level of helpfulness to others, the greater wellbeing one will experience. ~ Les Parrott
498:The nights I don't sleep it's because there's a higher calling telling me to stand guard. ~ Charlie Sheen
499:There can be no higher law in journalism than to tell the truth and to shame the devil. ~ Walter Lippmann
500:There is no higher claim to journalistic integrity than going to jail to protect a source. ~ Thomas Frank

IN CHAPTERS



1156 Integral Yoga
  119 Poetry
  112 Occultism
  112 Christianity
  106 Philosophy
   54 Yoga
   47 Psychology
   38 Fiction
   31 Science
   18 Theosophy
   14 Education
   13 Integral Theory
   10 Hinduism
   6 Kabbalah
   4 Mythology
   3 Philsophy
   3 Mysticism
   2 Buddhism
   1 Alchemy


  655 Sri Aurobindo
  563 The Mother
  293 Satprem
  281 Nolini Kanta Gupta
   49 Pierre Teilhard de Chardin
   48 Carl Jung
   36 Plotinus
   36 Aleister Crowley
   32 H P Lovecraft
   32 Friedrich Nietzsche
   28 William Wordsworth
   28 Swami Vivekananda
   26 Saint Augustine of Hippo
   25 Swami Krishnananda
   24 A B Purani
   22 Rudolf Steiner
   22 James George Frazer
   21 Aldous Huxley
   12 Robert Browning
   9 Plato
   9 George Van Vrekhem
   8 Walt Whitman
   8 John Keats
   8 Franz Bardon
   6 Rabbi Moses Luzzatto
   6 Percy Bysshe Shelley
   6 Nirodbaran
   6 Aristotle
   6 Alice Bailey
   5 Sri Ramana Maharshi
   5 Sri Ramakrishna
   5 Patanjali
   5 Jordan Peterson
   4 Jorge Luis Borges
   3 William Butler Yeats
   3 Saint Teresa of Avila
   3 Saint John of Climacus
   3 Ralph Waldo Emerson
   3 Friedrich Schiller
   2 Thubten Chodron
   2 Swami Sivananda Saraswati
   2 Saint John of the Cross
   2 Rainer Maria Rilke
   2 Paul Richard
   2 Ovid
   2 Lucretius
   2 Joseph Campbell
   2 Johann Wolfgang von Goethe
   2 Edgar Allan Poe
   2 Bokar Rinpoche


  126 Record of Yoga
   70 Letters On Yoga III
   69 The Synthesis Of Yoga
   65 Collected Works of Nolini Kanta Gupta - Vol 04
   64 Collected Works of Nolini Kanta Gupta - Vol 03
   54 Questions And Answers 1957-1958
   53 The Life Divine
   50 Collected Works of Nolini Kanta Gupta - Vol 01
   42 Letters On Yoga IV
   41 Letters On Yoga II
   41 Essays In Philosophy And Yoga
   36 Questions And Answers 1950-1951
   36 Collected Works of Nolini Kanta Gupta - Vol 02
   34 Questions And Answers 1956
   34 On Thoughts And Aphorisms
   33 Collected Works of Nolini Kanta Gupta - Vol 07
   32 Lovecraft - Poems
   30 Agenda Vol 03
   28 Wordsworth - Poems
   28 Questions And Answers 1953
   27 Agenda Vol 08
   26 Thus Spoke Zarathustra
   26 Agenda Vol 01
   25 The Study and Practice of Yoga
   25 Questions And Answers 1955
   25 Essays On The Gita
   25 Agenda Vol 09
   25 Agenda Vol 04
   24 Magick Without Tears
   24 Letters On Yoga I
   24 Evening Talks With Sri Aurobindo
   24 Agenda Vol 02
   22 The Golden Bough
   22 Agenda Vol 07
   21 The Perennial Philosophy
   21 The Human Cycle
   21 Questions And Answers 1954
   21 Agenda Vol 10
   20 Liber ABA
   20 Agenda Vol 05
   19 Mysterium Coniunctionis
   19 City of God
   18 The Future of Man
   17 Questions And Answers 1929-1931
   16 Prayers And Meditations
   15 Savitri
   15 On Education
   15 Essays Divine And Human
   15 Agenda Vol 11
   14 Letters On Poetry And Art
   14 Collected Works of Nolini Kanta Gupta - Vol 05
   14 Agenda Vol 06
   13 The Practice of Psycho therapy
   13 The Phenomenon of Man
   13 Sri Aurobindo or the Adventure of Consciousness
   13 Let Me Explain
   13 Bhakti-Yoga
   12 Theosophy
   12 Some Answers From The Mother
   12 Browning - Poems
   11 Plotinus - Complete Works Vol 04
   11 On the Way to Supermanhood
   11 Agenda Vol 13
   10 The Mother With Letters On The Mother
   10 Raja-Yoga
   10 Plotinus - Complete Works Vol 01
   10 Knowledge of the Higher Worlds
   9 The Secret Of The Veda
   9 Talks
   9 Preparing for the Miraculous
   9 Plotinus - Complete Works Vol 03
   9 Isha Upanishad
   9 Collected Works of Nolini Kanta Gupta - Vol 08
   9 Agenda Vol 12
   8 Whitman - Poems
   8 The Gospel of Sri Ramakrishna
   8 The Confessions of Saint Augustine
   8 The Archetypes and the Collective Unconscious
   8 Keats - Poems
   8 Collected Works of Nolini Kanta Gupta - Vol 06
   8 Aion
   7 Words Of The Mother II
   6 Words Of The Mother III
   6 Vedic and Philological Studies
   6 Twilight of the Idols
   6 Twelve Years With Sri Aurobindo
   6 The Secret Doctrine
   6 The Practice of Magical Evocation
   6 Shelley - Poems
   6 Poetics
   6 Plotinus - Complete Works Vol 02
   6 Hymns to the Mystic Fire
   6 General Principles of Kabbalah
   6 A Treatise on Cosmic Fire
   6 A Garden of Pomegranates - An Outline of the Qabalah
   5 Words Of Long Ago
   5 Walden
   5 Patanjali Yoga Sutras
   5 Maps of Meaning
   5 Hymn of the Universe
   5 Collected Poems
   4 The Interior Castle or The Mansions
   4 The Integral Yoga
   3 Yeats - Poems
   3 The Ladder of Divine Ascent
   3 The 7 Habits of Highly Effective People
   3 Sex Ecology Spirituality
   3 Schiller - Poems
   3 Kena and Other Upanishads
   3 Emerson - Poems
   3 Dark Night of the Soul
   2 The Way of Perfection
   2 The Hero with a Thousand Faces
   2 Tara - The Feminine Divine
   2 Rilke - Poems
   2 Poe - Poems
   2 Of The Nature Of Things
   2 Metamorphoses
   2 Labyrinths
   2 Initiation Into Hermetics
   2 How to Free Your Mind - Tara the Liberator
   2 Faust
   2 Advanced Dungeons and Dragons 2E
   2 5.1.01 - Ilion


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
  
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
  

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Kabbalah
  
  And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
  

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
  
  --
  
   The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
  
  --
  
   Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
  
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
  
   And they who are thus lifted up into the higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  
  --
  
   Indeed, it was to this godhead that Nachiketas turned and he wanted to know of it and find it, when faith seized on his pure heart and he aspired for the higher spiritual life. The very opening hymn of the Rig Veda, too, is addressed to Agni, who is invoked as the vicar seated in the front of the sacrifice, the giver of the supreme gifts.
  
  --
  
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
  
  --
  
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
  
  --
  
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
  
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
  

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attri bute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
  

0.00 - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  The Qabalah has nothing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
  
  --
  
  Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
  

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It simply means to rise (soar into the air) above the ordinary
  consciousness, into a higher consciousness from which one can
  see things from above, and thus see them more profoundly.
  --
  I forgot to enquire about an important point. Since the
  vessels used for cooking are very large, the top of the fireplaces should not be much higher than ground level. This must
  be checked while the kitchen is being repaired. The top of
  --
  mind. These things are very difficult to overcome, for it requires
  that both of you open yourselves to a higher consciousness. This
  needs time and a continuous effort of sadhana from both of you.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  
  --
  
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
  
  --
  15
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
  
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  
  --
  
  And if since then Nature has sunk back from her achievement, the reason must always be found in some unrealised harmony, some insufficiency of the intellectual and material basis to which she has now returned, some over-specialisation of the higher to the detriment of the lower existence.
  
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  
  --
  
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  
  --
  
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
  

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  which lies, as it were, at the very heart of creation. But the
  supramental beauty is something much higher and more perfect;
  it is a beauty untainted by any ugliness and it does not need the

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
  
  --
  
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  
  --
  
  Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
  
  --
  
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  
  --
  
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  
  --
  
  This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery.
  
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
  
  By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It has stopped now. Is there some inner preparation
  at work and is it waiting for the descent of a higher
  inspiration?
  --
  Yes, I think in fact that your poetry has stopped so that you
  can prepare yourself for a higher inspiration. You were going
  round and round in the same forms; something new had to
  --
  
  The only remedy lies in opening to the higher forces in
  order to let them do in the vital their work of organisation and

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We see, then, what from the psychological point of view,
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  
  But, for practical purposes, there is a real distinction. The lower
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  
  --
  45
   may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
  
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  
  --
  
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  
  There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
  Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but
  --
  
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Chapter xxiv glosses the last line of the second stanza'my house being now
  at rest.' Both the higher and the lower 'portions of the soul' are now tranquillized
  and prepared for the desired union with the Spouse, a union which is the subject

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Where is my true being?
  Farther within or higher above, on the other side of the emotions,
  beyond the mind.
  --
  our two planes. I dare not dream of the moment I shall
  be at your side; You will always be higher, and I shall
  aspire to You; I shall follow You from plane to plane,
  --
  leaving the body; even when in the body, is it not possible
  to meet on some other higher plane?
  Certainly, this is quite possible. But one must awaken to the
  --
  progress which life in a physical body represents, that one may
  hope to be reborn in a higher organism. All defection, on the
  contrary, naturally brings in a diminution of being.
  --
  and terrestrial power.
  This also is false. The higher part of the vital being, like the
   higher part of the mental being, aspires for the Divine and suffers

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I truly hope you will soon be out of all your troubles. Just
  one good jump to the higher consciousness where all problems
  
  --
  In my birthday book Sri Aurobindo has written,
  “Rise into the higher Consciousness, let its light control
  and transform the nature.” Some time back you wrote to
  me, “One good jump to the higher consciousness where
  all problems are solved and you will get rid of your difficulties.” Now what exactly is this higher consciousness
  and how may I rise or jump into it? And again you have
  --
  way. Be always true to your love and all difficulties will
  be conquered.” Is this higher consciousness the same
  thing as a state of pure love and, if so, how would it be
  related to a state of higher knowledge?
  The higher Consciousness is a state of pure love but it is also a
  state of pure openness to divine knowledge. There is no opposition there between these two kindred things; it is the mind that

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  form and symbol of an eternal Reality, and through the physical
  appearance, it is to this higher Reality that you must turn. The
  physical being cannot become truly expressive of the eternal
  --
  since the formation of the earth they have served as messengers
  and intermediaries to bring to the earth the aid of the higher
  regions and to preside over the formation of the mind and its
  --
  In the first case, they are the faculties that develop in man as
  he opens to the higher mind and overmind, and through those
  

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  outer being more and more completely from the psychic being,
  which retires into the depths of the higher consciousness and
  sometimes even cuts off all relation with the body, which is then

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
  

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
  

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
  
  --
  
   Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
  

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  ... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Sri Aurobindo's Yoga is in the direct line of Nature's own Yoga. Nature has a Yoga, which she follows unfailingly, and inevitably for it is her innermost law of being. Yoga means, in essence, a change or transformation of consciousness, a heightening and broadening of consciousness, which is effected by communion or union or identification with a higher and vaster consciousness.
  
   This process of a developing consciousness in Nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in Nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where we stand at present, is that of the embodied self-conscious life in man.
  
   The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
  
  --
  
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
  
  --
  
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
  
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
  
  --
  
   It is also to be noted that as mind is not the last limit of the march of evolution, even so the progress of evolution will not stop with the manifestation and embodiment of the Supermind. There are other still higher principles beyond and they too presumably await manifestation and embodiment on earth. Creation has no beginning in time (andi) nor has it an end (ananta). It is an eternal process of the unravelling of the mysteries of the Infinite. Only, it may be said that with the Supermind the creation here enters into a different order of existence. Before it there was the domain of Ignorance, after it will come the reign of Light and Knowledge. Mortality has been the governing principle of life on earth till now; it will be replaced by the consciousness of immortality. Evolution has proceeded through struggle and pain; hereafter it will be a spontaneous, harmonious and happy flowering.
  
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
  

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
  
  --
  
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
  

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
  
  --
  
   The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
  
  --
  
   Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.
  
  --
  
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
  
  --
  
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
  
  --
  
   The same religious spirit seems to climb a little higher still stretching towards the mystic vein in Donne,
  

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand upon Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.
  

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
  

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Strange powers and influences touched his life.
  A vision came of higher realms than ours,
  A consciousness of brighter fields and skies,
  --
  Till they too feel the need and will to change.
  All here must learn to obey a higher law,
  Our body's cells must hold the Immortal's flame.
  --
  Each time he rose there was a larger poise,
  A dwelling on a higher spirit plane;
  The Light remained in him a longer space.
  --
  Even his body's subtle self within
  Could raise the earthly parts towards higher things
  And feel on it the breath of heavenlier air.

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  
  --
  
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
  
  --
  
  Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral - as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lower than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.
  

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https://googology.wikia.org/wiki/List_of_googolisms/Higher_computable_level
https://religion.wikia.org/wiki/Higher_criticism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Higher_Knowledge
https://religion.wikia.org/wiki/Outline_of_"In_the_Buddha's_Words"#The_Higher_Stages_of_Training_with_Similes
https://religion.wikia.org/wiki/Palo_(religion)#Higher_gods
https://religion.wikia.org/wiki/Truth_is_high_but_higher_still_is_truthful_living
http://malankazlev.com/kheper/integral/higher_and_lower.html -- 0
http://malankazlev.com/kheper/integral/higher_emotional.html -- 0
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Kheper - Steiner-higherSoC -- 19
http://malankazlev.com/kheper/topics/augeoides/self_and_higher_self.html -- 0
Kheper - Higher_Mind -- 74
Kheper - HigherSelf -- 71
Kheper - flower_of_life -- 45
Kheper - higher_realisation index -- 63
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http://malankazlev.com/kheper/topics/higher_self/Higher_Self.html -- 0
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Kheper - evolution_of_Higher_Self -- 51
Kheper - higher_divinisation -- 60
Kheper - higher_realisation -- 89
Kheper - higher_spiritual_mind -- 39
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Integral World - Clarifying Perspectives 4: Higher Order Perspectives and Integral Mathematics, Peter Collins
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Integral World - FOOTPRINTS IN THE SAND: Can We Identify Brain Correlates of Higher Consciousness?, essay by Andrew Smith
Integral World - The Stage-Skipping Problem: How Did Our Ancestors Realize Higher Consciousness?, essay by Andrew Smith
Integral World - EXCELSIOR: Defining Higher in the Holarchy of Life, essay by Andrew Smith
Integral World - Intimations of Higher Dimensional Realities, Gary Stogsdill
Integral World - Subtle bodies, higher worlds, essay by Frank Visser
The Higher Reaches of Success
Spirituality, Purpose, and Meaning in Higher Education
The Higher Stages of Couple Love
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https://esotericotherworlds.blogspot.com/2012/11/about-higher-conciousness-society.html
https://esotericotherworlds.blogspot.com/2012/12/the-higher-self.html
https://esotericotherworlds.blogspot.com/2013/10/the-six-planes-of-higher-consciousness.html
https://esotericotherworlds.blogspot.com/2014/05/the-higher-self-in-sri-aurobindos.html
https://esotericotherworlds.blogspot.com/2014/10/the-terms-vertical-and-higher-and-lower.html
wiki.auroville - Higher_Mind
wiki.auroville - Higher_vital
Psychology Wiki - Integral_psychology_(Sri_Aurobindo)#Higher_levels_of_Mind
Stanford Encyclopedia of Philosophy - consciousness-higher
Stanford Encyclopedia of Philosophy - logic-higher-order
https://en.wikiquote.org/wiki/Higher_consciousness
https://en.wikiquote.org/wiki/Higher_education
https://en.wikiquote.org/wiki/Higher_self
Wikipedia - 3D XPoint -- Novel computer memory type meant to offer higher speeds than flash memory and lower prices than DRAM
Wikipedia - 42 (school) -- Self-study institutions of higher education
Wikipedia - Abas Basir -- Minister of higher education, Former Director-General of the South Asia Co-operative Environment Programme
Wikipedia - Abel-Ruffini theorem -- Equations of degree 5 or higher cannot be solved by radicals
Wikipedia - Academy of State Customs Committee (Azerbaijan) -- Higher education institution
Wikipedia - Academy -- Institution of higher learning
Wikipedia - Active galactic nucleus -- Compact region at the center of a galaxy that has a much-higher-than-normal luminosity
Wikipedia - Aichi Medical College for Physical and Occupational Therapy -- Higher education institution in Aichi Prefecture, Japan
Wikipedia - All India Institute of Medical Sciences, Nagpur -- Medical higher education institute in India
Wikipedia - Ana G. Mendez University -- A higher education private research university of Puerto Rico
Wikipedia - Ancient higher-learning institutions
Wikipedia - Archbishop -- Bishop of higher rank in many Christian denominations
Wikipedia - Arignar Anna Government Higher Secondary School -- Secondary school in Kumbakonam, India
Wikipedia - Articulata hypothesis -- The grouping in a higher taxon of animals with segmented bodies, consisting of Annelida and Panarthropoda
Wikipedia - Association for Theatre in Higher Education -- United States-based non-profit
Wikipedia - Association for the Study of Free Institutions -- Conservative think tank on American higher education
Wikipedia - Association of Southeast Asian Institutions of Higher Learning -- Non-governmental organization
Wikipedia - Azerbaijan State University of Culture and Arts -- Institution of higher education in performing arts
Wikipedia - Basement high -- A portion of the basement in a sedimentary basin that is higher than its surroundings
Wikipedia - Belarusian State Academy of Arts -- Higher education in Minsk, Belarus
Wikipedia - Belpahar English Medium School -- Primary, middle, higher, 10+2 school in Odisha, India
Wikipedia - Bharathi Matriculation Higher Secondary School (Kallakurichi) -- Hihg school in Kallakurichi
Wikipedia - Bharatiya Girvana Prouda Vidya Vardhini Shala -- Hindu Karnataka higher learning institution and seminary
Wikipedia - Biomagnification -- Any concentration of a toxin in tissues of tolerant organisms at successively higher levels in a food chain
Wikipedia - Bologna Process -- System for compatibility of higher education qualifications in the European region
Wikipedia - Brevet (military) -- The granting of a higher military rank title as a reward for service without granting actual rank
Wikipedia - Buryat State Agricultural Academy -- Russian higher education institution
Wikipedia - Campion Anglo-Indian Higher Secondary School
Wikipedia - Campus sexual assault -- Sexual assault of a student attending an institution of higher learning
Wikipedia - Carnegie Classification of Institutions of Higher Education -- Classification system for colleges and universities in the United States
Wikipedia - Cartan's theorems A and B -- A coherent sheaf on a Stein manifold is spanned by sections & lacks higher cohomology
Wikipedia - Category:Higher education-related lists
Wikipedia - Category:Higher education
Wikipedia - Category:Monterrey Institute of Technology and Higher Education alumni
Wikipedia - Catholic higher education
Wikipedia - Center for Excellence in Higher Education -- Utah-based company
Wikipedia - Central Institute of Higher Tibetan Studies
Wikipedia - Central Labour College -- British higher education institution supported by trade unions
Wikipedia - Centre for Higher Education -- German organization
Wikipedia - Certificate of Higher Education
Wikipedia - Charge d'affaires -- Head of diplomatic mission when no higher official exists
Wikipedia - Chatkhil Panch Gaon Government High School -- Higher secondary school in Noakhali District, Bangladesh
Wikipedia - Chittagong University College -- Institute for primary, secondary and higher secondary education in Chittagong, Bangladesh
Wikipedia - Chronicle of Higher Education
Wikipedia - Church encoding -- Representation of the natural numbers as higher-order functions
Wikipedia - College and university rankings in the United States -- Aspect of American higher education
Wikipedia - College athletics in the United States -- Component of American higher education
Wikipedia - College de France -- Higher education and research establishment
Wikipedia - College -- Higher education institution
Wikipedia - Colonial colleges -- Nine institutions of higher education in the United States
Wikipedia - Come On Get Higher -- 2008 single by Matt Nathanson
Wikipedia - Commission on Higher Education (Philippines) -- Commission attached to the Office of the President of the Philippines
Wikipedia - Confetti Institute of Creative Technologies -- Specialist further and higher education college in Nottingham, England
Wikipedia - Consortium for North American Higher Education Collaboration
Wikipedia - Council for Higher Education Accreditation -- University accreditation organization in the U.S.A.
Wikipedia - Council for the Advancement of Standards in Higher Education -- 41 higher education professionals association
Wikipedia - Council of Graduate Schools -- Nonprofitable higher education organization with headquarters in Washington, DC
Wikipedia - Couverture chocolate -- High-quality chocolate that contains a higher percentage of cocoa butter than baking or eating chocolate
Wikipedia - Crandon Institute -- Higher education institution in Montevideo, Uruguay
Wikipedia - Criticism of college and university rankings (North America) -- Viewpoint in higher education
Wikipedia - Dadabhoy Institute of Higher Education -- Pakistani educational institution
Wikipedia - Daniel Quillen -- American mathematician known for higher algebraic K-theory,
Wikipedia - David Reingold -- American sociologist and higher education administrator
Wikipedia - Den-en Chofu University -- Higher education institution in Kanagawa Prefecture, Japan
Wikipedia - Devadhar Government Higher Secondary School -- School near Tanur, Malappuram, Kerala, India
Wikipedia - Dharamsinh Desai University -- Institution of higher learning in Nadiad, Gujarat, India
Wikipedia - Diploma of Higher Education
Wikipedia - Divine Word College of San Jose -- Private Roman Catholic institution of higher learning in San Jose, Occidental Mindoro
Wikipedia - Don Bosco Higher Secondary School, Dimapur
Wikipedia - Downwelling -- The process of accumulation and sinking of higher density material beneath lower density material
Wikipedia - Do Women Have a Higher Sex Drive? -- 2018 documentary film by Jan-Willem Breure
Wikipedia - Draft:Government Boys Higher Secondary School Ichigam -- School in Jammu and Kashmir, India
Wikipedia - East Florida Seminary -- State institution of higher learning
Wikipedia - Ecole normale supM-CM-)rieure de jeunes filles -- French institute of higher education in Sevres
Wikipedia - EdAid -- British funding platform for higher education
Wikipedia - Effort heuristic -- Tendency to judge objects that took a longer time to produce to be of higher value
Wikipedia - Eight-thousander -- Peaks higher than 8,000 m
Wikipedia - European Higher Education Area
Wikipedia - Factor of safety -- Factor by which an engineered system's capacity is higher than the expected load to ensure safety in case of error or uncertainty
Wikipedia - Far Eastern Higher Combined Arms Command School -- Military academy of the Russian Armed Forces
Wikipedia - Filter (higher-order function)
Wikipedia - Fold (higher-order function)
Wikipedia - For-profit higher education in the United States -- Consists of higher education educational institutions operated by profit-seeking businesses
Wikipedia - Gill Adarsh Matriculation Higher Secondary School -- Indian secondary school
Wikipedia - Governance in higher education
Wikipedia - Government Higher Secondary School, Pandikkad -- Indian school
Wikipedia - Graduate Institute of International and Development Studies -- Higher Education Institute in Geneva, Switzerland
Wikipedia - Grande ecole -- French institutions of higher education
Wikipedia - Halmstad University, Sweden -- Higher education institution
Wikipedia - Hatef Higher Education Institute -- Educational Institute in Zahedan, Iran.
Wikipedia - Hedjet -- White Crown of Higher Egypt
Wikipedia - High-definition video -- Video of higher resolution than what is considered to be normal
Wikipedia - Higher apprenticeship -- Vocational training
Wikipedia - Higher Attestation Commission
Wikipedia - Higher Buxton railway station -- Former railway station in Derbyshire, England
Wikipedia - Higher consciousness
Wikipedia - Higher (Creed song)
Wikipedia - Higher criticism
Wikipedia - Higher-dimensional array
Wikipedia - Higher diploma
Wikipedia - Higher doctorate
Wikipedia - Higher Education Academy
Wikipedia - Higher education accreditation -- Verification of University level qualifications
Wikipedia - Higher education bubble in the United States -- Economic theory
Wikipedia - Higher Education for Development -- Educational organizations based in the United States
Wikipedia - Higher Education Funding Council for England
Wikipedia - Higher education in Afghanistan
Wikipedia - Higher education in Albania
Wikipedia - Higher education in Algeria
Wikipedia - Higher education in Angola
Wikipedia - Higher education in Argentina
Wikipedia - Higher education in Australia
Wikipedia - Higher education in Austria
Wikipedia - Higher education in Azerbaijan
Wikipedia - Higher education in Bangladesh
Wikipedia - Higher education in Barbados
Wikipedia - Higher education in Belgium
Wikipedia - Higher education in Benin
Wikipedia - Higher education in Bosnia and Herzegovina
Wikipedia - Higher education in Botswana
Wikipedia - Higher education in Brazil
Wikipedia - Higher education in Bulgaria
Wikipedia - Higher education in Canada
Wikipedia - Higher education in Chile
Wikipedia - Higher education in China
Wikipedia - Higher education in Colombia
Wikipedia - Higher education in Costa Rica
Wikipedia - Higher education in Croatia
Wikipedia - Higher education in Cyprus
Wikipedia - Higher education in Denmark
Wikipedia - Higher education in Egypt
Wikipedia - Higher education in Estonia
Wikipedia - Higher education in Ethiopia
Wikipedia - Higher education in Finland
Wikipedia - Higher education in France
Wikipedia - Higher education in Georgia (country)
Wikipedia - Higher education in Germany
Wikipedia - Higher education in Ghana
Wikipedia - Higher education in Greece
Wikipedia - Higher education in Hungary
Wikipedia - Higher education in Iceland
Wikipedia - Higher education in India
Wikipedia - Higher education in Indonesia
Wikipedia - Higher education in Iran
Wikipedia - Higher education in Iraq
Wikipedia - Higher education in Israel
Wikipedia - Higher education in Italy
Wikipedia - Higher education in Japan
Wikipedia - Higher education in Jordan
Wikipedia - Higher education in Kenya
Wikipedia - Higher education in Latvia
Wikipedia - Higher education in Lithuania
Wikipedia - Higher education in Malaysia
Wikipedia - Higher education in Malta
Wikipedia - Higher education in Mauritius
Wikipedia - Higher education in Mexico
Wikipedia - Higher education in Moldova
Wikipedia - Higher education in Myanmar
Wikipedia - Higher education in New Zealand
Wikipedia - Higher education in Nicaragua
Wikipedia - Higher education in Nigeria
Wikipedia - Higher education in North Korea
Wikipedia - Higher education in Norway
Wikipedia - Higher education in Ontario -- Component of education in Ontario, Canada
Wikipedia - Higher education in Pakistan
Wikipedia - Higher education in Palestine
Wikipedia - Higher education in Peru
Wikipedia - Higher education in Poland
Wikipedia - Higher education in Portugal
Wikipedia - Higher education in Romania
Wikipedia - Higher education in Russia
Wikipedia - Higher education in Rwanda
Wikipedia - Higher education in Saudi Arabia
Wikipedia - Higher education in Serbia
Wikipedia - Higher education in Slovakia
Wikipedia - Higher education in Slovenia
Wikipedia - Higher education in Somalia
Wikipedia - Higher education in South Africa
Wikipedia - Higher education in South Korea
Wikipedia - Higher education in Spain
Wikipedia - Higher education in Sri Lanka
Wikipedia - Higher education in Sweden
Wikipedia - Higher education in Switzerland
Wikipedia - Higher education in Taiwan
Wikipedia - Higher education in Thailand
Wikipedia - Higher education in the Czech Republic
Wikipedia - Higher education in the Netherlands
Wikipedia - Higher education in the Philippines
Wikipedia - Higher education in the Republic of Ireland
Wikipedia - Higher education in the United Kingdom
Wikipedia - Higher education in the United States
Wikipedia - Higher education in Turkey
Wikipedia - Higher education in Ukraine
Wikipedia - Higher education in Venezuela
Wikipedia - Higher education in Vietnam
Wikipedia - Higher Education Mega Center North station -- Guangzhou Metro station
Wikipedia - Higher Education Mega Center South station -- Guangzhou Metro interchange station
Wikipedia - Higher Education Opportunity Act
Wikipedia - Higher Education Quality Council of Ontario
Wikipedia - Higher Education Recruitment Consortium
Wikipedia - Higher Education Statistics Agency
Wikipedia - Higher Education
Wikipedia - Higher education -- Academic tertiary education, such as from colleges and universities
Wikipedia - Higher Ground (Martin Garrix song) -- 2020 song by Martin Garrix
Wikipedia - Higher Ground Productions -- media production company founded by Barack and Michelle Obama
Wikipedia - Higher inductive type
Wikipedia - Higher Institute for Applied Sciences and Technology -- Higher Institute
Wikipedia - Higher Learning -- 1995 film by John Singleton
Wikipedia - Higher Life movement -- Movement devoted to Christian holiness in England
Wikipedia - Higher National Diploma -- Higher education qualification of the United Kingdom
Wikipedia - Higher Nationals -- An internationally-recognised higher education programme of qualifications
Wikipedia - Higher-Order and Symbolic Computation
Wikipedia - Higher-order differential cryptanalysis
Wikipedia - Higher-order factor analysis
Wikipedia - Higher-order functions
Wikipedia - Higher-order function
Wikipedia - Higher order grammar
Wikipedia - Higher-order logic -- Form of predicate logic that is distinguished from first-order logic by additional quantifiers and, sometimes, stronger semantics
Wikipedia - Higher-order modulation -- digital modulation type
Wikipedia - Higher-Order Perl
Wikipedia - Higher order programming
Wikipedia - Higher-order programming
Wikipedia - Higher-order theories of consciousness
Wikipedia - Higher-order thinking -- A concept of education reform
Wikipedia - Higher-order type operator
Wikipedia - Higher-order volition
Wikipedia - Higher (Peter Joback song) -- 2000 song by Peter Joback
Wikipedia - Higher Power (film) -- 2018 film by Matthew Charles Santoro
Wikipedia - Higher Power -- Term used in Alcoholics Anonymous and other twelve-step programs
Wikipedia - Higher Poynton railway station -- Former railway station in Cheshire, England
Wikipedia - Higher Secondary School Certificate -- Board Examination of class 12 in Indian subcontinent
Wikipedia - Higher-speed rail -- Type of railway with speeds approaching but less than that of true high speed rail
Wikipedia - Higher State of Consciousness -- 1995 single by Josh Wink
Wikipedia - Higher Superstition -- 1994 book by Paul R. Gross and Norman Levitt
Wikipedia - Higher (Taio Cruz song) -- 2010 single by Taio Cruz
Wikipedia - Higher (The Ready Set song) -- Song by The Ready Set
Wikipedia - Higher (The Saturdays song) -- 2010 single by the Saturdays
Wikipedia - High-functioning autism -- People with autism who are deemed to be cognitively "higher functioning" (with an IQ of 70 or greater) than other people with autism
Wikipedia - High-heeled shoe -- Footwear that raises the heel of the wearer's foot significantly higher than the toes
Wikipedia - High-pass filter -- Filter that passes signals with a frequency higher than a certain cutoff frequency, and attenuates signals with lower frequencies
Wikipedia - Humboldtian model of higher education -- Concept of academic education
Wikipedia - Hypergamy -- Practice of a person marrying a spouse of higher caste or social status than theirs
Wikipedia - Hyperrectangle -- Generalization of a rectangle for higher dimensions
Wikipedia - IAPCHE: the International Association for the Promotion of Christian Higher Education -- Christian educational organization
Wikipedia - ICFAI Foundation for Higher Education -- Indian university in Hyderabad, Telangana
Wikipedia - IILM Institute for Higher Education -- Education institute in New Delhi, India
Wikipedia - IIT Hyderabad -- Public higher education institute located in Hyderabad, Telangana
Wikipedia - IIT Ropar -- Engineering and technology higher education institute in Rupnagar, Punjab
Wikipedia - Imperial Academy of Fine Arts (Brazil) -- Institution of higher learning in the arts
Wikipedia - Indian Institute of Science -- Public university for scientific research and higher education in Bangalore
Wikipedia - Inside Higher Education
Wikipedia - Inside HigherEd
Wikipedia - Inside Higher Ed -- News website focused on issues of degree-oriented tertiary education
Wikipedia - Institute of Higher Nervous Activity
Wikipedia - Institutes of Eminence -- A group of higher educational institution in India
Wikipedia - Institutes of National Importance -- Premier public higher education institutions in India
Wikipedia - Intel Management Engine -- Firmware and software that runs on all modern Intel CPUs at a higher level than user-facing operating system
Wikipedia - Interfluve -- Area of higher ground between two rivers in the same drainage system
Wikipedia - International Academic Association for the Enhancement of Learning in Higher Education -- Advance learning centred higher education
Wikipedia - International Association of University Presidents -- Higher education association
Wikipedia - International Buddhist College -- Buddhist institution of higher education
Wikipedia - International Design School -- Higher education institution based in Jakarta, Indonesia
Wikipedia - Irma Becerra Fernandez -- Cuban-American higher education leader
Wikipedia - ISO/IEC 2022 -- Higher-level 7-bit and 8-bit character encoding system
Wikipedia - Iwate University -- Higher education institution in Iwate Prefecture, Japan
Wikipedia - Jagiellonian University -- Polish higher education institution
Wikipedia - Janet Anne Galloway -- Scottish advocate for higher education for women
Wikipedia - Journal of Diversity in Higher Education
Wikipedia - Katabatic wind -- A wind that carries high-density air from a higher elevation down a slope under the force of gravity
Wikipedia - Kerala Vidhyalayam Higher Secondary School -- Secondary school in Chennai
Wikipedia - Khalsa College, Amritsar -- Higher education institution in Amritsar, India
Wikipedia - KL University -- Institution of higher education in Andhra Pradesh, India
Wikipedia - Koshien University -- Higher education institution in HyM-EM-^Mgo Prefecture, Japan
Wikipedia - Land-grant university -- institution of higher education in the US that receive benefits by the Morrill Acts
Wikipedia - Leadership Foundation for Higher Education -- Organization
Wikipedia - Leonardo da Vinci University Center -- Higher education institution in La DM-CM-)fense, France
Wikipedia - Let Us March Forward Dynamically Towards Final Victory, Holding Higher the Banner of Songun -- speech by Kim Jong-un
Wikipedia - Liberal arts colleges in the United States -- Type of undergraduate higher education institution
Wikipedia - Liberal arts education -- Traditional academic program in Western higher education
Wikipedia - Linguistic purism -- The practice of defining or recognizing one variety of a language as being purer or of intrinsically higher quality than others
Wikipedia - List of autonomous higher education institutes in India -- Wikipedia list article
Wikipedia - List of colleges in the United Kingdom offering higher education courses -- Wikipedia list article
Wikipedia - List of higher education and academic institutions in Saint Petersburg -- Wikipedia list article
Wikipedia - List of higher education associations and organizations in Canada -- Wikipedia list article
Wikipedia - List of higher education institutions in Hong Kong -- Wikipedia list article
Wikipedia - List of higher education institutions in Maharashtra -- Wikipedia list article
Wikipedia - List of higher virus taxa -- Wikipedia list article
Wikipedia - List of institutions of higher education in Andhra Pradesh -- Wikipedia list article
Wikipedia - List of institutions of higher education in Arunachal Pradesh -- Wikipedia list article
Wikipedia - List of institutions of higher education in Assam -- Wikipedia list article
Wikipedia - List of institutions of higher education in Bangalore -- Wikipedia list article
Wikipedia - List of institutions of higher education in Bihar -- Wikipedia list article
Wikipedia - List of institutions of higher education in Chandigarh -- Wikipedia list article
Wikipedia - List of institutions of higher education in Chhattisgarh -- Wikipedia list article
Wikipedia - List of institutions of higher education in Delhi -- Wikimedia list article
Wikipedia - List of institutions of higher education in Goa -- Wikipedia list article
Wikipedia - List of institutions of higher education in Gujarat -- Wikipedia list article
Wikipedia - List of institutions of higher education in Haryana -- Wikimedia list article
Wikipedia - List of institutions of higher education in Himachal Pradesh -- Wikipedia list article
Wikipedia - List of institutions of higher education in India -- List of Indian higher education institutions
Wikipedia - List of institutions of higher education in Jammu and Kashmir -- Wikipedia list article
Wikipedia - List of institutions of higher education in Jharkhand -- Wikipedia list article
Wikipedia - List of institutions of higher education in Karnataka -- Wikipedia list article
Wikipedia - List of institutions of higher education in Kerala -- Wikipedia list article
Wikipedia - List of institutions of higher education in Madhya Pradesh -- Wikipedia list article
Wikipedia - List of institutions of higher education in Manipur -- Wikipedia list article
Wikipedia - List of institutions of higher education in Mizoram -- Wikipedia list article
Wikipedia - List of institutions of higher education in Nagaland -- Wikipedia list article
Wikipedia - List of institutions of higher education in Odisha -- Wikipedia list article
Wikipedia - List of institutions of higher education in Punjab, India -- Wikimedia list article
Wikipedia - List of institutions of higher education in Rajasthan -- Wikimedia list article
Wikipedia - List of institutions of higher education in Russia -- Wikipedia list article
Wikipedia - List of institutions of higher education in Sikkim -- Wikipedia list article
Wikipedia - List of institutions of higher education in Tamil Nadu -- Wikimedia list article
Wikipedia - List of institutions of higher education in Telangana -- Wikipedia list article
Wikipedia - List of institutions of higher education in Tripura -- Wikimedia list article
Wikipedia - List of institutions of higher education in Uttarakhand -- Wikipedia list article
Wikipedia - List of institutions of higher education in Uttar Pradesh -- Wikipedia list article
Wikipedia - List of institutions of higher education in West Bengal -- Wikipedia list article
Wikipedia - List of longest serving higher education presidents in the United States -- Wikipedia list article
Wikipedia - List of public higher institutions in Ethiopia -- Wikipedia list article
Wikipedia - List of unaccredited institutions of higher education -- Wikimedia list article
Wikipedia - List of universities and higher education colleges in Jodhpur -- Wikipedia list article
Wikipedia - List of universities and higher education colleges in London -- Wikipedia list article
Wikipedia - Lists of institutions of higher education by endowment size -- Wikipedia list article
Wikipedia - Lists of institutions of higher education by endowment
Wikipedia - Louisiana State Seminary of Learning & Military Academy -- State institution of higher education that became Louisiana State University
Wikipedia - Maharashtra University of Health Sciences -- Higher education institute in Nashik, India
Wikipedia - Malayan Colleges Laguna -- Higher education institution in Cabuyao, Laguna
Wikipedia - Manual of the Higher Plants of Oregon -- Flora of Oregon
Wikipedia - Map (higher-order function)
Wikipedia - Marion Ross Fedrick -- American higher education academic and leader
Wikipedia - Mariya Mahmoud Bunkure -- Commisioner for Higher Education, Kano State
Wikipedia - McGraw-Hill Higher Education
Wikipedia - Medieval university -- Corporation organized during the Middle Ages for the purposes of higher education
Wikipedia - Mejai Bola Avoseh -- Nigerian-American professor of adult and higher education at the University of South Dakota
Wikipedia - Metacognition -- Thinking about thinking, higher-order thinking skills
Wikipedia - MICA (institute) -- Higher education institution for Strategic Marketing and Communication skills in India
Wikipedia - Microdrive -- Type of hard drive intended to provide a higher-capacity alternative to memory cards
Wikipedia - Middlebury Institute of International Studies at Monterey -- Institution of higher education
Wikipedia - Middle States Commission on Higher Education -- University accreditation organization in the U.S.A.
Wikipedia - Middlewood Higher railway station -- Former railway station in Cheshire, England
Wikipedia - Military academy -- Higher education institution operated by or for the military
Wikipedia - Millennium Leadership Initiative -- Higher education leadership development program
Wikipedia - Millicode -- Higher level of microcode
Wikipedia - Mineral oil -- Liquid mixture of higher alkanes from a mineral source, particularly a distillate of petroleum
Wikipedia - Minister of Higher Education, Research and Innovation (France) -- Government ministry of France
Wikipedia - Ministry of Science and Higher Education (Poland)
Wikipedia - Missouri Department of Higher Education
Wikipedia - Miyazaki International College -- higher education institution in Miyazaki Prefecture, Japan
Wikipedia - Monkey -- Animal of the "higher primates" (the simians), but excluding the apes
Wikipedia - Monterrey Institute of Technology and Higher Education, Mexico City
Wikipedia - Monterrey Institute of Technology and Higher Education
Wikipedia - Move On Up a Little Higher -- 1948 song performed by Mahalia Jackson
Wikipedia - Multitech Business School -- Institution of higher education in Uganda
Wikipedia - Multivariate normal distribution -- Generalization of the one-dimensional normal distribution to higher dimensions
Wikipedia - Nagasaki University -- Higher education institution in Nagasaki Prefecture, Japan
Wikipedia - National Institution for Academic Degrees and Quality Enhancement of Higher Education -- Government administrative agency in Japan
Wikipedia - National Universities Commission -- Government commission for higher education in Nigeria
Wikipedia - Nedungayil Sankunni Narayanan Matriculation Higher Secondary School -- Higher secondary school in Chromepet, India
Wikipedia - Neocortex -- Mammalian structure involved in higher-order brain functions
Wikipedia - New England Board of Higher Education -- An interstate compact
Wikipedia - Nigel Healey -- British economist, now working on higher education policy and management
Wikipedia - Northeast Ohio Council on Higher Education -- Nonprofit business and higher education collaborative
Wikipedia - Northwest Association of Secondary and Higher Schools -- Educational organizations based in the United States
Wikipedia - Norwich University of the Arts -- Higher education institution and public university in the UK
Wikipedia - Odessa Military Academy -- Ukrainian higher military institution in Odessa
Wikipedia - Oklahoma State Regents for Higher Education -- Higher education governmental agency in Oklahoma, United States
Wikipedia - Olivet University -- Private Christian institution of biblical higher education in Anza, California, U.S.
Wikipedia - Online learning in higher education
Wikipedia - Oregon Higher Education Coordinating Commission -- Volunteer panel to advise the state government on higher education policy decisions
Wikipedia - Oregon State Board of Higher Education -- State government entity providing leadership for public universities
Wikipedia - Osaka University of Commerce -- Higher education institution in Osaka Prefecture, Japan
Wikipedia - Oversampling -- sampling higher than the Nyquist rate
Wikipedia - Oxygen tent -- A canopy placed over a patient to provide oxygen at a higher level than normal
Wikipedia - Pacific Higher Naval School -- Russian naval academy in Vladivostok
Wikipedia - Pacific Northwest Corridor -- Higher-speed rail corridor in the United States
Wikipedia - Pennsylvania Higher Education Assistance Agency -- Student financial aid agency
Wikipedia - Pennsylvania State System of Higher Education -- Agency that oversees Pennsylvania-owned colleges and universities
Wikipedia - Philippine House Committee on Higher and Technical Education -- Standing committee of the House of Representatives of the Philippines
Wikipedia - Philippine Senate Committee on Higher, Technical and Vocational Education -- Standing committee of the Senate of the Philippines
Wikipedia - Pontifical Biblical Institute -- Higher education institution in Rome and Jerusalem
Wikipedia - Poole Gakuin College -- Higher education institution in Osaka Prefecture, Japan
Wikipedia - Portfolio school -- Higher-level learning institution providing education for art and creative advertising
Wikipedia - Post-secondary educational organizations in the United States -- Organizations for higher education
Wikipedia - Potrero (landform) -- A long mesa that at one end slopes upward to higher terrain.
Wikipedia - Premium-rate telephone number -- Telephone numbers for calls that are charged at a higher than normal rate
Wikipedia - Prince Mohammad bin Salman College of Business and Entrepreneurship -- higher education business administration college inM-BM- King Abdullah Economic City, Saudi Arabia
Wikipedia - Private university -- Higher education institution not operated by a government
Wikipedia - Publication bias -- Higher probability of publishing results showing a significant finding
Wikipedia - Public College, Samana -- Higher education institute lin Punjab, India
Wikipedia - Punjabi University -- Higher education institute in Patiala, Punjab, India
Wikipedia - Rajarshi Memorial Higher Secondary School, Vadavucode -- Senior secondary school in Vadavucode, Kerala, India
Wikipedia - Recommendation Concerning the Status of Higher Education Teaching Personnel -- UNESCO instrument
Wikipedia - Red meat -- Types of meat such as beef, goat, pork, or lamb with higher myoglogin content
Wikipedia - Reduce (higher-order function)
Wikipedia - Requinto -- Spanish and Portuguese term to describe a smaller, higher-pitched version of another instrument
Wikipedia - Riga Higher Military Political School -- Soviet military academy in Riga
Wikipedia - Robbins Report -- Report commissioned by the British government to the Committee on Higher Education, chaired by Lord Lionel Robbins, published in 1963
Wikipedia - Ronald Champagne -- American higher education administrator
Wikipedia - Rule according to higher law -- Belief that universal principles of morality override unjust laws
Wikipedia - Russian Presidential Academy of National Economy and Public Administration -- Higher professional education institution in Moscow, Russia
Wikipedia - Russian University of Transport -- Higher education institution
Wikipedia - Sacrifice -- Offering to a higher purpose, in particular divine beings
Wikipedia - Saint Petersburg State University -- Russian federal state-owned higher education institution
Wikipedia - Saitama Prefectural University -- Higher education institution in Saitama Prefecture, Japan
Wikipedia - Sandwich degree -- Academic degree or higher education course involving practical work experience in addition to academic study
Wikipedia - SBI Graduate School -- Higher education institution in Tokyo
Wikipedia - Sciences Po -- Higher education institution in Paris
Wikipedia - Secondary education in the United States -- Last seven years of statutory formal education before higher level education
Wikipedia - Sendai University -- Higher education institution in Miyagi Prefecture, Japan
Wikipedia - Shandong Normal University -- Institutions of higher learning established in Shandong Province since thI founding of the People's Republic of China.
Wikipedia - Shishu Niketan Higher Secondary School -- Secondary school in Tripura, India
Wikipedia - Shola -- Patches of stunted tropical montane forest found in valleys in the higher montane regions of South India
Wikipedia - Shonphi Dashain Higher Secondary School -- High school in Mahottari District of Nepal
Wikipedia - SIT Graduate Institute -- Institution of higher learning
Wikipedia - Smart Cities EMC Network for Training -- Higher education
Wikipedia - South Dakota Public Universities and Research Center -- Cooperative higher education system in Sioux Falls, South Dakota
Wikipedia - Sprengel's deformity -- Congenital abnormality involving a single higher shoulder blade
Wikipedia - St. Anthony's Higher Secondary School, Shillong
Wikipedia - St. John's Girls Higher Secondary School -- Higher Secondary School in Nazareth, Tamil Nadu, India
Wikipedia - St Joseph College of Bulacan -- Private higher education institution of the Philippines
Wikipedia - St. Mary's Anglo-Indian Higher Secondary School
Wikipedia - Stocking -- Hosiery that covers the feet and legs to the knee or higher
Wikipedia - Summit -- Point on a surface with a higher elevation than all immediately adjacent points
Wikipedia - Supinfo -- Private institution of higher education in general Computer Science
Wikipedia - Svarga -- One of the seven higher lokas in Hindu cosmology
Wikipedia - SYCL -- Higher-level programming model for OpenCL
Wikipedia - Symbiosis International University -- Private higher-education institute in Maharashtra, India
Wikipedia - Teknokrat -- Indonesian higher education institute
Wikipedia - The Chronicle of Higher Education -- Newspaper
Wikipedia - The Consortium on Financing Higher Education
Wikipedia - The Higher Command -- 1935 film
Wikipedia - The Higher Law (1914 film) -- 1914 film
Wikipedia - The Higher -- American band
Wikipedia - The Journal of Blacks in Higher Education -- Online magazine for African Americans in academia
Wikipedia - The Journal of Higher Education -- American peer-reviewed academic journal
Wikipedia - Theology of Huldrych Zwingli -- Theological view that considered scripture a higher authority then the church fathers
Wikipedia - The Open University of Japan -- Higher education institution in Chiba Prefecture, Japan
Wikipedia - The Times Higher Education Supplement
Wikipedia - Tidal resonance -- Phenomenon that occurs when the tide excites a resonant mode of a part of an ocean, producing a higher tidal range
Wikipedia - Times Higher Education Supplement
Wikipedia - Times Higher Education -- Weekly magazine based in London
Wikipedia - Times Higher Education World University Rankings -- Annual publication of university rankings
Wikipedia - Topographic prominence -- Characterizes the height of a mountain or hill's summit by the vertical distance between it and the lowest contour line encircling it but containing no higher summit within it; it is a measure of the independence of a summit
Wikipedia - Tuition fees in the United Kingdom -- Cost of higher education in the United Kingdom.
Wikipedia - Ufa State Aviation Technical University -- State higher school in Ufa, Russia
Wikipedia - Unaccredited institutions of higher education
Wikipedia - UNICAF -- Higher education organization
Wikipedia - University of Guadalajara -- Public higher education institution in the Mexican city of Guadalajara
Wikipedia - University of Lyon -- Cluster of several higher education institutions in the region of Lyon, France
Wikipedia - University of Music and Performing Arts Munich -- Institution of higher education in Munich, Germany
Wikipedia - University of Phoenix -- American for-profit institution of higher learning
Wikipedia - University of the People -- American nonprofit, tuition-free online institution of higher education
Wikipedia - Upcycling -- Recycling waste into products of higher quality
Wikipedia - Upper middle class -- Class of people in the higher end of the middle of a societal hierarchy
Wikipedia - Utah System of Higher Education -- Education organization in Utah, United States
Wikipedia - Uzbekistan State Institute of Arts and Culture -- Higher education institution in Tashkent, Uzbekistan
Wikipedia - Varsity College (South Africa) -- South African private higher education provider
Wikipedia - Vascular bundle -- Longitudinal strand of vascular tissue in the roots, stems and leaves of higher plants
Wikipedia - Virtual university -- University that provides higher education programs through electronic media, typically the Internet
Wikipedia - Vishveshwarya Group of Institutions -- Group of higher education institutes in Uttar Pradesh, India
Wikipedia - Vocational school -- Higher-level learning institution providing education needed for specific occupations
Wikipedia - Vocational university -- An institution of higher education and sometimes research that grants professional academic degrees
Wikipedia - Volda University College -- Institution of higher education in Norway
Wikipedia - Warm-blooded -- Animal species that can maintain a body temperature higher than their environment
Wikipedia - West Bengal Council of Higher Secondary Education -- Government education exaination organization
Wikipedia - Western Norway University of Applied Sciences -- Norwegian public institution of higher learning
Wikipedia - Wikipedia:WikiProject Higher education -- Wikimedia subject-area collaboration
Wikipedia - Women's colleges in the United States -- Single-sex institutions of higher education
Wikipedia - Yamanashi Prefectural University -- Higher education institution in Yamanashi Prefecture, Japan
Wikipedia - York College (York) -- Further and higher education college in the City of York, North Yorkshire, England
Wikipedia - Zimmer's conjecture -- Conjecture that symmetries exist in higher dimensions that cannot exist in lower dimensions
TaleSpin (1990 - 1994) - This casts key characters from The Jungle Book into a 1930's pacific setting, where Baloo is a bush pilot, and running a struggling courier company. His air service and plane named the Sea Duck, are bought by Rebecca Cunningham, who renames the company Higher For Hire. Baloo's navigator Kit Cloudki...
The Amazing Spider-Man (1977 - 1981) - This television adaptation of the massively popular comic book series actually had its share of fans, but not enough to keep it alive for very long. The Spiderman of today, made even more popular by the blockbuster movies, is of a...*ahem*... slightly higher ilk than this low budget production. Gr...
Little Golden Book Land (1989 - 1989) - Adventures from the land of Little Golden Book Land. Characters usually consisted of entities that lacked the ability of higher or basic intelligent thought (Locomotives, Lions, Bears, etc) and were given human facial characteristics. A great children's show that taught morals and always had happy e...
Pearl (1996 - 1997) - Pearl was a one-season TV show that aired on CBS. Created by Don Reo, it starred Rhea Perlman as a middle-aged widow seeking a higher education degree.
Can't Buy Me Love(1987) - Ronald Miller is tired of being a nerd, and makes a deal with one of the most popular girls in school to help him break into the "cool" clic. He offers her a thousand dollars to pretend to be his girlfriend for a month. It succeeds, but he soon learns that the price of popularity may be higher than...
Spanish Judges(1999) - One day Jack (Matthew Lillard) shows up at the antiques-laden warehouse apartment of Max (Vincent D'Onofrio) and Jamie (Valeria Golino), two ruthless low-level criminals with higher aspirations than the two-bit thieving they do now. Jack insists he's Max's brother, but Jamie, whose hobby is collecti...
She-Devil(1989) - Hell hath no fury like a woman scorned...and that's just what happened to fat and frumpy Ruth Patchett. A devoted housewife and mother she tries to please her husband, Bob, an accountant who is trying to climb the social ladder a little bit higher. Her only means of escape is through the romance n...
Man Bites Dog(1992) - Woah! This film is so darkly comical it's set a higher level for films to work at. This movie actually won an oscar in the cannes film festival and was said to be probably the best film o
Higher Learning(1995) - This drama examines the personal, political, and racial dilemmas facing a group of college freshmen as they begin their first semester at Columbus University. Malik (Omar Epps) is an African-American student attending on a track scholarship; academics are not his strong suit, and he goes in thinking...
Shaft in Africa(1973) - the third movie in the shaft trilogy floowes jhon shaft privite detective from harlem on a trip to africa were he must agian bust a crime ring of some sort. the movies budget was significanly higher then the other two but grossed a lot less so metro golwin meyer quickly sold the rights to television...
Thumbelina(1992) - The dam where Thumbelina and her father live is breaking due to the rising waters in the nearby pond. Father worries that when spring comes, the melting snows will rise the water higher than ever causing the dam to crack and water to flow over the meadow, thus drowning the little people who live the...
Busting(1974) - LA cops get in over their heads when they don't heed orders from above and go after a big crime boss. While higher ups in the police department want the cop duo to just focus on nabbing petty criminals, the team does so while still going after LA kingpin Rizzo. Various fist fights, chases, shootouts...
Legal Eagles(1986) - District Attorney Tom Logan is set for higher office, at least until he becomes involved with defence lawyer Laura Kelly and her unpredictable client Chelsea Deardon. It seems the least of Chelsea's crimes is the theft of a very valuable painting, but as the women persuade Logan to investigate furth...
Accepted (2006) ::: 6.4/10 -- PG-13 | 1h 33min | Comedy | 18 August 2006 (USA) -- A high school slacker who's rejected by every school he applies to opts to create his own institution of higher learning, the South Harmon Institute of Technology, on a rundown piece of property near his hometown. Director: Steve Pink Writers:
Don't Be a Menace to South Central While Drinking Your Juice in the ::: 6.6/10 -- Don't Be a Menace to South Central While Drinking Your Juice in the Hood Poster -- A parody of several U.S. films about being in the 'Hood', for instance Boyz n the Hood (1991), South Central (1992), Menace II Society (1993), Higher Learning (1995) and Juice (1992). Director: Paris Barclay
Educating Rita (1983) ::: 7.2/10 -- PG | 1h 50min | Comedy, Drama | 28 October 1983 (USA) -- An alcoholic professor has been hired by a working-class girl for higher education. Director: Lewis Gilbert Writers: Willy Russell (screenplay), Willy Russell (stage play) Stars:
Higher Learning (1995) ::: 6.5/10 -- R | 2h 7min | Crime, Drama, Thriller | 11 January 1995 (USA) -- People from all different walks of life, encounter racial tension, rape, responsibility, and the meaning of an education on a university campus. Director: John Singleton Writer:
Ice Age: The Meltdown (2006) ::: 6.8/10 -- PG | 1h 31min | Animation, Adventure, Comedy | 31 March 2006 (USA) -- Manny, Sid, and Diego discover that the ice age is coming to an end, and join everybody for a journey to higher ground. On the trip, they discover that Manny, in fact, is not the last of the woolly mammoths. Director: Carlos Saldanha Writers:
The Out of Towners (1970) ::: 7.1/10 -- G | 1h 41min | Comedy | 28 May 1970 (USA) -- An Ohio sales executive accepts a higher position within the company and travels to New York City with his wife for his job interview but things go wrong from the start. Director: Arthur Hiller Writer:
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Baka to Test to Shoukanjuu -- -- SILVER LINK. -- 13 eps -- Light novel -- Comedy Romance School Super Power -- Baka to Test to Shoukanjuu Baka to Test to Shoukanjuu -- Fumizuki Academy isn't a typical Japanese high school. This unique institution has implemented a new and innovative system to sort its students. At the end of their freshman year, students take a test that divides up the student body. The highest scorers are placed into A class, all the way down until F class, for the lowest of the low. -- -- Unfortunately for Akihisa Yoshii, his supposedly "great" intellect wasn't quite enough for such a test, and he's now stuck at the bottom of F class. Naturally, F class has the worst facilities: not only rotten tatami mats and broken tables, but also outdated equipment and worn out furniture. On the bright side, his friend Yuuji Sakamoto is in the same class, and to everyone's surprise, the genius girl Mizuki Himeji has also ended up in the same class due to an unforeseen fever on the day of the test. -- -- Unsatisfied with their perquisites, F class rallies behind Yuuji, determined to take on the higher-tiered classes in order to seize their perks by using the school's Examinations Summon Battle system. The participants can summon fantasy characters—whose power levels are equal to their student's test scores—in an all-out battle. Will F class be able to rise to the top, or will they live up to everyone's expectations and fail? -- -- -- Licensor: -- Funimation -- 542,160 7.58
Chainsaw Man -- -- MAPPA -- ? eps -- Manga -- Action Adventure Demons Shounen -- Chainsaw Man Chainsaw Man -- Denji has a simple dream—to live a happy and peaceful life, spending time with a girl he likes. This is a far cry from reality, however, as Denji is forced by the yakuza into killing devils in order to pay off his crushing debts. Using his pet devil Pochita as a weapon, he is ready to do anything for a bit of cash. -- -- Unfortunately, he has outlived his usefulness and is murdered by a devil in contract with the yakuza. However, in an unexpected turn of events, Pochita merges with Denji's dead body and grants him the powers of a chainsaw devil. Now able to transform parts of his body into chainsaws, a revived Denji uses his new abilities to quickly and brutally dispatch his enemies. Catching the eye of the official devil hunters who arrive at the scene, he is offered work at the Public Safety Bureau as one of them. Now with the means to face even the toughest of enemies, Denji will stop at nothing to achieve his simple teenage dreams. -- -- TV - ??? ??, ???? -- 67,759 N/A -- -- Naruto Narutimate Hero 3: Tsuini Gekitotsu! Jounin vs. Genin!! Musabetsu Dairansen Taikai Kaisai!! -- -- Studio Pierrot -- 1 ep -- Game -- Game Adventure Comedy Shounen -- Naruto Narutimate Hero 3: Tsuini Gekitotsu! Jounin vs. Genin!! Musabetsu Dairansen Taikai Kaisai!! Naruto Narutimate Hero 3: Tsuini Gekitotsu! Jounin vs. Genin!! Musabetsu Dairansen Taikai Kaisai!! -- A contest is made by the Fifth Hokage called Jonin vs Genin. The point is to collect crystals for points, with the higher-ranked Chunin and Jonin holding crystals worth more points. The Genin have blue crystals, while the Chunin and Jonin have red crystals. -- -- The video shows various fights between the Genin and Jonin, which each instance ending in the Jonin unknowingly losing their crystal (or discarding it). -- -- (Source: Wikipedia) -- OVA - Dec 22, 2005 -- 67,031 6.77
Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly -- -- ufotable -- 1 ep -- Visual novel -- Action Fantasy Magic Supernatural -- Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly -- The Fifth Holy Grail War continues, and the ensuing chaos results in higher stakes for all participants. Shirou Emiya continues to participate in the war, aspiring to be a hero of justice who saves everyone. He sets out in search of the truth behind a mysterious dark shadow and its murder spree, determined to defeat it. -- -- Meanwhile, Shinji Matou sets his own plans into motion, threatening Shirou through his sister Sakura Matou. Shirou and Rin Toosaka battle Shinji, hoping to relieve Sakura from the abuses of her brother. But the ugly truth of the Matou siblings begins to surface, and many dark secrets are exposed. -- -- Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly continues to focus on the remaining Masters and Servants as they fight each other in the hopes of obtaining the Holy Grail. However, as darkness arises within Fuyuki City, even the state of their sacred war could be in danger. -- -- -- Licensor: -- Aniplex of America -- Movie - Jan 12, 2019 -- 224,860 8.59
Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly -- -- ufotable -- 1 ep -- Visual novel -- Action Fantasy Magic Supernatural -- Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly -- The Fifth Holy Grail War continues, and the ensuing chaos results in higher stakes for all participants. Shirou Emiya continues to participate in the war, aspiring to be a hero of justice who saves everyone. He sets out in search of the truth behind a mysterious dark shadow and its murder spree, determined to defeat it. -- -- Meanwhile, Shinji Matou sets his own plans into motion, threatening Shirou through his sister Sakura Matou. Shirou and Rin Toosaka battle Shinji, hoping to relieve Sakura from the abuses of her brother. But the ugly truth of the Matou siblings begins to surface, and many dark secrets are exposed. -- -- Fate/stay night Movie: Heaven's Feel - II. Lost Butterfly continues to focus on the remaining Masters and Servants as they fight each other in the hopes of obtaining the Holy Grail. However, as darkness arises within Fuyuki City, even the state of their sacred war could be in danger. -- -- Movie - Jan 12, 2019 -- 224,860 8.59
Free!: Dive to the Future -- -- Animation Do, Kyoto Animation -- 12 eps -- Original -- Comedy Drama School Slice of Life Sports -- Free!: Dive to the Future Free!: Dive to the Future -- With the seniors having graduated from high school, the determined swimmers eagerly take on their futures with a dream to fulfill. -- -- Now attending Hidaka University in Tokyo, Haruka Nanase unexpectedly runs into Shiina Asahi, an old teammate and friend from his middle school days. Consequently, the troubling memories regarding his middle school swim team resurface, as it was a time when Haruka's views on swimming became negative and led him to quit the team. Haruka later reconnects with his other middle school classmates; all except for Ikuya Kirishima, who still resents Haruka for quitting the team, resulting in its disbandment. Aware of the issues between them, Haruka resolves to improve his friendship with Ikuya. However, he quickly realizes that making amends with an old friend isn't his only obstacle. -- -- Facing the reality and challenges of encountering higher calibre swimmers, Haruka must work hard to establish himself if he dreams of competing on an international level. -- -- -- Licensor: -- Funimation -- 123,137 7.58
Ga no Iru Tokoro -- -- - -- 1 ep -- Original -- Dementia -- Ga no Iru Tokoro Ga no Iru Tokoro -- A Place Where There Are Moths depicts the conflict between drab concrete block apartment living and the natural environment in Japanese cities. The forces of nature are represented by the motif of a tree whose leaves metamorphose into orange moths and take over a middle-aged woman's apartment, pushing her room higher and higher within the building. -- -- (Source: Midnight Eye) -- Movie - ??? ??, 2001 -- 831 4.44
Godzilla 3: Hoshi wo Kuu Mono -- -- Polygon Pictures -- 1 ep -- Original -- Action Adventure Sci-Fi -- Godzilla 3: Hoshi wo Kuu Mono Godzilla 3: Hoshi wo Kuu Mono -- A door opens, and a golden seal shatters a star. -- -- It is the early 21st century. Mankind has lost the battle for planet Earth to Godzilla, and has taken to the stars in search of a new home. But the search ends in vain, forcing them and their alien allies back to Earth. But 20,000 years have passed in their absence, and the Earth is a wholly different place. -- -- The planet's flora and fauna now embody and serve Godzilla. Earth is a monster's planet, ruled by the largest Godzilla ever at 300 meters in height. Godzilla Earth. -- -- Human protagonist, Captain Haruo, yearns to defeat Godzilla and retake the planet for mankind. There, he meets aboriginal descendants of the human race, the Houtua tribe. The Houtua twin sisters, Maina and Miana, lead him to the skeletal remains of Mecha-Godzilla, an old anti-Godzilla weapon, which to everyone's surprise is still alive in the form of self-generating nanometal. Taken from the Mecha-Godzilla carcass, the nanometals have gradually been rebuilding a "Mecha-Godzilla City," a potential weapon capable of destroying Godzilla Earth. -- -- As the strategy develops, a rift forms between the humans and the Bilusaludo, one of several alien races that had joined the humans on their exodus from Earth. Their leader, Galu-gu, believes that the secret to defeating Godzilla lies in the use of superhuman powers – namely, the nanometal integration – but Haruo resists, fearing that in defeating monsters, they must not become monsters themselves. Haruo ultimately uses his means for defeating Godzilla Earth to destroy the Mecha-Godzilla city so as to prevent nanometal assimilation, killing Galu-gu. However, his childhood friend, Yuuko, has been absorbed by the nanometal integration and has fallen into a brain dead coma. -- -- The human race, once again, is lost. Metphies, commander of the priestly alien race, Exif, marvels at the miraculous survival of Haruo, he begins to attract a following. The Exif has secretly harbored this outcome as their "ultimate goal." Miana and Maina issue warnings against Metphies, while Haruo begins to question mankind's next move. -- -- With no means for defeating Godzilla Earth, mankind watches as King Ghidorah, clad in a golden light, descends on the planet. The earth shakes once again with as war moves to a higher dimension. -- -- What is Godzilla exactly? Does mankind stand a chance? Is there a future vision in Haruo's eyes? Find out in the finale. -- -- (Source: Official site) -- Movie - Nov 9, 2018 -- 23,950 6.26
Kaleido Star -- -- Gonzo, Production I.G -- 51 eps -- Original -- Comedy Sports Drama Fantasy Shoujo -- Kaleido Star Kaleido Star -- The Kaleido Stage is known throughout the world for captivating audiences with its amazing acrobatics, innovative routines, and extravagant costumes and sets. It is a place for guests to believe in magic, and Sora Naegino wants nothing more than to be a part of that magic—by becoming an acrobat for the famed circus herself. -- -- To realize her dream, she travels from Japan to California to audition for a place in the group. However, Sora learns that she needs much more than her natural talent to bring joy to the faces in the crowd. She quickly discovers just how difficult it is to be a professional performer where the stakes—and the stunts—are higher and mistakes spell danger! To put on performances worthy of the Kaleido Stage, she will need to endure rigorous training, unconventional assignments, fierce competition, and the antics of a mischievous spirit named Fool. -- -- Can Sora reach new heights, make new friends, conquer her fears, and surpass her limits to become a Kaleido Star? -- -- 70,745 7.94
Kaleido Star -- -- Gonzo, Production I.G -- 51 eps -- Original -- Comedy Sports Drama Fantasy Shoujo -- Kaleido Star Kaleido Star -- The Kaleido Stage is known throughout the world for captivating audiences with its amazing acrobatics, innovative routines, and extravagant costumes and sets. It is a place for guests to believe in magic, and Sora Naegino wants nothing more than to be a part of that magic—by becoming an acrobat for the famed circus herself. -- -- To realize her dream, she travels from Japan to California to audition for a place in the group. However, Sora learns that she needs much more than her natural talent to bring joy to the faces in the crowd. She quickly discovers just how difficult it is to be a professional performer where the stakes—and the stunts—are higher and mistakes spell danger! To put on performances worthy of the Kaleido Stage, she will need to endure rigorous training, unconventional assignments, fierce competition, and the antics of a mischievous spirit named Fool. -- -- Can Sora reach new heights, make new friends, conquer her fears, and surpass her limits to become a Kaleido Star? -- -- -- Licensor: -- ADV Films, Funimation -- 70,745 7.94
Kingdom 2nd Season -- -- Studio Pierrot -- 39 eps -- Manga -- Action Military Historical Seinen -- Kingdom 2nd Season Kingdom 2nd Season -- A year after the devastating battle against the formidable Zhao, the State of Qin has returned its focus to pursuing King Ying Zheng's ambition of conquering the other six states and unifying China. Their next target is Wei, a smaller state which stands as a geographic stepping stone for the sake of conquest. -- -- Li Xin, now a three hundred man commander of the swiftly rising Fei Xin Unit, continues to seek out lofty achievements in order to garner recognition for himself and his soldiers, motivated by those previously lost in battle. In the preliminary battles ahead of Qin's invasion of Wei, Xin finds competition in other young commanders who are of a higher social status than him. Back in Qin, the royal palace faces turmoil as opposing factions begin to make their move against Ying Zheng's regime. -- -- With their hands full both abroad and at home, Zheng and Xin must lead the way in this era of unending war, resolved to etch their names in history by creating a unified China. -- -- -- Licensor: -- Funimation -- 82,402 8.38
Kono Oto Tomare! 2nd Season -- -- Platinum Vision -- 13 eps -- Manga -- Drama Music Romance School Shounen -- Kono Oto Tomare! 2nd Season Kono Oto Tomare! 2nd Season -- The Tokise High School Koto Club has courageously pushed through their fractured and unsynchronized performance at the Kanto Region Traditional Japanese Music Festival. Clubmembers Chika Kudou, Satowa Houzuki, Takezou Kurata, Hiro Kurusu, Kouta Mizuhara, Saneyasu Adachi, and Michitaka Sakai are devastated to learn the negative results of their performance, leaving them crushed. Nonetheless, the group recognizes their potential and enthusiastically agree to collectively sharpen their skills, improve their flaws, and develop higher caliber playing to succeed in the upcoming national qualifiers in winter. -- -- With the help of their now willing club advisor Suzuka Takinami, the group's goal gradually becomes achievable as they begin to grasp the foundations of good music and refine their koto-playing abilities, with the suggestion of performing more often to gain what they lack most—experience. -- -- However, as their journey to nationals is underway, the koto club members face challenges that obstruct their focus and progress. Not only does the threat of other powerhouse schools and musicians remain, but the high school issues of budding romance and soon-to-be-graduating seniors also begin to push the limits of the determined group of teenagers and the future of the koto club. -- -- 90,539 8.42
Mobile Suit Gundam: Iron-Blooded Orphans 2nd Season -- -- Sunrise -- 25 eps -- Original -- Action Drama Mecha Sci-Fi Space -- Mobile Suit Gundam: Iron-Blooded Orphans 2nd Season Mobile Suit Gundam: Iron-Blooded Orphans 2nd Season -- Tekkadan has now