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branches ::: higher self

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word class:bigram

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

TOPICS
SEE ALSO


AUTH

BOOKS
Letters_on_Occult_Meditation
Magick_Without_Tears
The_Study_and_Practice_of_Yoga
The_Use_and_Abuse_of_History
The_Yoga_Sutras

IN CHAPTERS TITLE
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
02.06_-_The_Integral_Yoga_and_Other_Yogas
05.02_-_Gods_Labour
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00_-_INTRODUCTORY_REMARKS
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_The_Four_Aids
1.02_-_The_Stages_of_Initiation
1.05_-_Some_Results_of_Initiation
1.05_-_True_and_False_Subjectivism
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Transformation_of_Dream_Life
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_TRUTH
1.08_-_Adhyatma_Yoga
1.08_-_The_Depths_of_the_Divine
1.1.01_-_Certitudes
1.12_-_The_Significance_of_Sacrifice
1.15_-_The_Suprarational_Good
1.18_-_Mind_and_Supermind
1.19_-_Equality
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.240_-_Talks_2
1.28_-_Need_to_Define_God,_Self,_etc.
1.300_-_1.400_Talks
1.3.02_-_Equality__The_Chief_Support
1.4.01_-_The_Divine_Grace_and_Guidance
1.42_-_This_Self_Introversion
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.A_-_ANTHROPOLOGY,_THE_SOUL
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.14_-_The_Unpacking_of_God
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.21_-_The_Ladder_of_Self-transcendence
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.25_-_The_Triple_Transformation
2.3.01_-_Concentration_and_Meditation
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.03_-_The_Godward_Emotions
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.06_-_The_Delight_of_the_Divine
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.6.01_-_Heraclitus
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.11_-_The_Perfection_of_Equality
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.22_-_The_supramental_Thought_and_Knowledge
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Conversations_with_Sri_Aurobindo
Liber
Phaedo
Sayings_of_Sri_Ramakrishna_(text)
Talks_125-150

PRIMARY CLASS

SIMILAR TITLES
higher self

DEFINITIONS


TERMS STARTING WITH

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.


TERMS ANYWHERE

According to the tale of Svipdag, a postulant undertaking initiatory trials, he must wrest from Sinmara the magic potion which alone can give him access to the Wideopener but, in order to get the potion he must bring her a feather from the golden bird! This impossible task illustrates how thorough a familiarity with all aspects of the Tree of Knowledge is demanded of one seeking union with his higher self, represented by Menglad, the principle of spiritual intelligence.

Agathodaimon ::: A term generally used to refer to aspects of a Higher Self (like the HGA or Supernatural Assistant). A guiding spirit and source of illumination for self evolution and transcendence.

Alkahest First used by Paracelsus to denote the Menstruum or universal solvent which, according to Paracelsus and Van Helmont, can reduce all bodies, simple or compound, to the primum ens. In one sense it is akasa, which in its lower form is the anima mundi or astral light. Van Helmont believed that such a general solvent is obtainable by chemical means, so far as it applies to physical things. But psychologically it signifies that the multiform and changing elements which rule our actions can be brought under control of the enlightened will by reducing them to the essence from which they all spring. The alkahest from its metaphysical, psychological, and mystical aspect is therefore the higher self which by its intrinsic energies, working upon matter or “lead,” produces in time the “pure gold,” or in other words brings the entire human constitution into perfect harmony and spiritual sympathy with the alkahest, monadic essence, or higher self.

EGO (SELF, HIGHER SELF, T.B.) Term meaning, according to the context:

Annihilation Complete destruction of consciousness is an impossibility in nature, for there can be no annihilation of the consciousness which makes the essential person. The universe is built of illimitable hosts of evolving entities existing in all-various grades of evolutionary unfoldment. All are passing through a continual series of changes — comprising the shedding of sheath after sheath — involving their essential consciousness. These entities continuously modify the vehicles through which they express themselves on the various cosmic planes. When the elements forming a compound become dissociated, the compound as such ceases to exist, at least temporarily; but there still exists that which brought the elements into the compound union. The human personality is constantly changing, even during a single life, and even more greatly through rebirth; indeed, the higher states of individualized consciousnesses, though they may endure for periods so vast as to seem to be everlasting, must disappear for a time during the kosmic pralaya. Even then, when the physical, psychic, and spiritual vehicles are reduced to unity, it is not annihilation any more than a person in dreamless sleep is annihilated while his higher self is in its original state of absolute consciousness, though it leaves no impression on the sleeping and therefore unconscious brain. “Nor is the individuality — nor even the essence of the personality, if any be left behind — lost, because re-absorbed. For, however limitless — from a human standpoint — the paranirvanic state, it has yet a limit in Eternity. Once reached, the same monad will re-emerge therefrom, as a still higher being, on a far higher plane, to recommence its cycle of perfected activity” (SD 1:266).

Atonement Reconciliation brought about by a re-formation of the lower, so that it may become at one with the higher. Hence a number of Occidental mystics refer to the processes of atonement involving the foregoing idea as at-one-ment. In its best sense atonement means the becoming at one between the human ego and its spiritual counterpart, where the life or vitality of the lower personal man is offered up as a sacrifice, willing and utterly joyful, to the higher self. Thus the life which the hierophant is enjoined to offer is not his physical life, but the undesirable and imperfect life of his lower self, the selfish personality. The custom of sacrificing helpless animals — a custom protested against by Gautama Buddha in particular — is but an instance of the way in which lofty spiritual teachings or initiatory ceremonies can degenerate into repellent or cruel rites. Nevertheless, “the atonements by blood — blood-covenants and blood transferences from gods to men, and by men, as sacrifices to the gods — are the first keynote struck in every cosmogony and theogony; soul, life and blood were synonymous words in every language . . . The mystic meaning of the injunction, ‘Verily, verily, I say unto you, except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves’ [John 6:53] . . . [has] to be interpreted with the help of three keys — one opening the psychic door, the second that of physiology, and the third that which unlocks the mystery of terrestrial being, by unveiling the inseparable blending of theogony with anthropology” (BCW 8:181-2).

Avalokitesvara(Sanskrit) ::: A compound word: avalokita, "perceived," "seen"; Isvara, "lord"; hence "the Lord who isperceived or cognized," i.e., the spiritual entity, whether in the kosmos or in the human being, whoseinfluence is perceived and felt; the higher self. This is a term commonly employed in Buddhism, andconcerning which a number of intricate and not easily understood teachings exist. The esoteric or occultinterpretation, however, sees in Avalokitesvara what Occidental philosophy calls the Third Logos, bothcelestial and human. In the solar system it is the Third Logos thereof; and in the human being it is thehigher self, a direct and active ray of the divine monad. Technically Avalokitesvara is thedhyani-bodhisattva of Amitabha-Buddha -- Amitabha-Buddha is the kosmic divine monad of which thedhyani-bodhisattva is the individualized spiritual ray, and of this latter again the manushya-buddha orhuman buddha is a ray or offspring.

AVATAR (Skt) Higher being, 45-self or even higher self, incarnating in mankind to assist us.

Bhagavad-Gita (Sanskrit) Bhagavad-Gītā [from bhagavat illustrious, sacred, holy, lord (one of Krishna’s titles) + gītā song] The noble song, the Lord’s song; a portion of the Bhagavad-Gita Parvan, one subsection of the Bhishma Parvan, itself one of the principle sections of the Mahabharata. The Bhagavad-Gita consists of a dialogue in which Krishna and Arjuna have a discussion upon the highest spiritual philosophy. Krishna in this instance is the inner instructor or monitor, the higher self, advising the human self or Arjuna.

Buddhi-manas (Sanskrit) Buddhi-manas [from buddhi spiritual soul + manas intellect] The higher ego, the principle of essential self-consciousness, especially when considered as over-enlightened by the atman or self per se. Buddhi-manas is the karana-sarira (causal body), hence the immortal or spiritual self which passes intact from one incarnation to another. This higher self or ego is formed of the indissoluble union of buddhi, the sixth principle counting upwards, and the spiritual efflorescence of manas, the fifth principle. Buddhi-manas is the divine individual soul infilled with the light of the ray from the atman, and hence includes human intellect and egoic self-consciousness, in addition to all the spiritual faculties and powers inherent in the ray itself. See also ATMA-BUDDHI-MANAS

central being ::: the portion of the Divine in us which supports all the rest and survives through death and birth. It has two forms -- above, it is the Jivatman, our true being, of which we become aware when the higher self-knowledge comes; below, it is the psychic being which stands behind mind, body and life.

CENTRAL BEING. ::: The portion of the Divine in us which supports all the rest and survives through death and birth. This centra! being has two forms ::: above, it is Jivatman, our true being, of which we become aware when the higher self-know- ledge comes ; below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it ; the psychic being stands behind the manifestation in life and supports it,

Chela(Cela) ::: An old Indian term. In archaic times more frequently spelled and pronounced cheta or cheda. Themeaning is "servant," a personal disciple attached to the service of a teacher from whom he receivesinstruction. The idea is closely similar to the Anglo-Saxon term leorning-cneht, meaning "learningservant," a name given in Anglo-Saxon translations of the Christian New Testament to the disciples ofJesus, his "chelas." It is, therefore, a word used in old mystical scriptures for a disciple, a pupil, a learneror hearer. The relationship of teacher and disciple is infinitely more sacred even than that of parent andchild; because, while the parents give the body to the incoming soul, the teacher brings forth that soulitself and teaches it to be and therefore to see, teaches it to know and to become what it is in its inmostbeing -- that is, a divine thing.The chela life or chela path is a beautiful one, full of joy to its very end, but also it calls forth and needseverything noble and high in the learner or disciple; for the powers or faculties of the higher self must bebrought into activity in order to attain and to hold those summits of intellectual and spiritual grandeurwhere the Masters themselves live. For that, masterhood, is the end of discipleship -- not, however, thatthis ideal should be set before us merely as an end to attain to as something of benefit for one's own self,because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual'sbenefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be broughtout in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest.The more mystical meanings attached to this term chela can be given only to those who have irrevocablypledged themselves to the esoteric life.

Deathless Watcher. See HIGHER SELF

Dis (Icelandic) Sister; in Norse myths an attendant spirit or constant companion. Possibly the astral double of a living entity for when one’s dis is absent, it presages death. Another companion entity, superior to the dis, is the hamingja, the higher self or guardian angel which protects and encourages the evolving soul, making the human monad in effect an asmegir — a god-maker or potential ase.

From a theosophical viewpoint this is extremely hazardous, as we are protected by our physical organism and by our own will from the dangerous, often malignant influences of the lower astral light; and to strive to break down that barrier is a proceeding which can lead to a breakdown of our linkage with our higher self.

Genius ::: The consciousness of a form. Usually this can be thought of as the spirit that is the rawest and purest expression of a particular form. The genius of a book, for instance, would be the root of the book's meaning and expression and could be evoked in order to learn more about the work, its purpose, its symbolism, etc. The genius of a human being could be thought of as the Higher Self at a certain level.

Gros Bon Ang ::: Also "Gros Bon Ange". The Big Guardian Angel. Refers in Vodou belief to the part of the soul transcendent to the individual, lunar personality. This roughly corresponds to the sheaths of the Mental Plane and to the Higher Self in Western occult practice.

Guardian ::: An entity that watches over a person or over a place. Typically people can be born with or acquire guardian spirits that assist them in their spiritual evolution. Sometimes these are related to one's ancestors or to a Higher Self.

Guru (Sanskrit) Guru Teacher, preceptor; applied not only to a chela’s spiritual teacher, but to spiritual and metaphysical teachers of many kinds. The spiritual fire within each person, the higher self or atma-buddhi, is also called a guru, a divine instructor; and this higher self within each individual is, when all is said, the supreme guru for that person. The Master outside of the disciple’s own spiritual guide is a very necessary element in genuine occult instruction; but the outer guru, the Master who teaches and leads the disciple, has always in view the evocation and development of the guru within the disciple — the bringing to birth of the chela’s own inner divine and intellectual energies and powers.

HGA ::: Holy Guardian Angel. In Thelema knowledge and conversation with one's HGA is one of the main goals of the RHP and is a principal aim of the magician. This is a being often viewed as connected to one's Higher Self that liasons between one and the entities one conjures, that provides advice at the speed of thought, and that helps guide one's spiritual path and helps align one's path with Will.

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 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.

In Buddhist works four degrees of training, in these cases equivalent to initiation, are given: 1) srotapatti (he who has entered the stream), one who has commenced the task of transmuting the forces of his nature to the purposes of his higher self; 2) sakridagamin (he who comes once more), one who will be reborn on earth only once again before reaching the lower degrees of nirvana; 3) anagamin (he who does not come), one who will no longer be reincarnated anymore, unless the choice be made to remain on earth in order to help humanity; and 4) arhat or arhan (the worthy one), one who at will can and does experience nirvana even during his life on earth.

In considering devachan and nirvana, devachan appertains to the higher human ego, however sublimated it may be, of any particular incarnation; whereas nirvana is a far higher state in which the personality is completely transcended and dropped, or has become so thoroughly purified that it is identified with the higher self. The devachanic state is of an illusory nature (although real enough to the devachani, just as earth life is to us); but the nirvani has attained universal consciousness and experiences reality — sachchidananda, as expressed by the Vedantists.

Inner God Used for the higher self or divine monad, the focus of divine-spiritual individuality in the human constitution, especially in connection with the degree of initiation when the candidate comes into communion with his true spiritual self, the god within.

In the sixth stage, theopneusty (in-breathing or through-breathing of a god, divine inspiration), the candidate becomes the vehicle of his own inner god, for a time depending on the neophyte’s own power of retention and observation, so that he is then inspired with the spiritual and intellectual powers and faculties of his higher self.

Job (Hebrew) ’Iyyōb Persecuted, tried; one of the books in the Bible, depicting the story of Job, regarded by Blavatsky as far older than the Pentateuch. She points out that there is no reference to any of the Hebrew patriarchs, that Jehovah is not mentioned in the poem itself, that there is no mention of the Sabbatical institution, and that there is a direct discussion on the worship of the heavenly bodies (prevailing in those days in Arabia). “The Book of Job is a complete representation of ancient initiation and the trials which generally precede this grandest of all ceremonies. The neophyte perceives himself deprived of everything he valued, and afflicted with foul disease. His wife appeals to him to adore God and die; there was no more hope for him” (IU 2:494-5). Elihu the hierophant teaches Job, now ready to learn the meaning of his experience, and Job is able to contact his own higher self or inner god.

K&C ::: Knowledge and Conversation with the HGA. A breakthrough event that occurs when one beseeches their Higher Self and/or HGA. How this presents itself and what will be presented varies considerably but expect to be changed forever from the experience. A process like outlined in Liber Samekh or the Stele of Jeu of the P.G.M. is one of the better approaches to take, but the HGA can be appealed to through pure and wholehearted prayer as well.

Mind ::: Used as a common noun it refers to the more ethereal and subtle aspects of the inner world of the individual. As a proper noun, and as used mainly on this site, it refers to the sum total sequence of frames of Consciousness as experienced through the lens of a self: either an individual self or a transcendental Self (such as an individual's Higher Self or a level of Self shared by many threads of self-ness like the collective Mind or set of archetypes of human experiences as coded through genetics).

Monad ::: Usually refers to either Kether, the Causal Plane, or to the Higher Self closest to non-dual awareness.

Orphism, Orphic Mysteries [from Greek orphikos] Orphism originally taught of the Causeless Cause on which all speculation is impossible; the periodical appearance and disappearance of all things, from atom to universe; reimbodiment; cyclic law; the essential divinity of all beings and things; and the duality in manifestation of the universe. It postulated seven emanations from the Boundless: aether (spirit) and chaos (matter), from which two spring the world egg, out of which is born Phanes, the First Logos; then Uranus (and Gaia) the Second Logos, with Kronos (and Rhea, mother of the Olympian gods) a later phase of the Second Logos; and Zeus, the Third Logos or Demiurge — who starts a minor sevenfold hierarchy of emanation by begetting Zagreus-Dionysos the god-man, the divine son. Characteristic of Orphic cosmogony is the important place given to the number seven. “The rise of the Orphic worship of Dionysos is the most important fact in the history of Greek religion, and marks a great spiritual awakening. Its three great ideas are (1) a belief in the essential Divinity of humanity and the complete immortality or eternity of the soul, its pre-existence and its post-existence; (2) the necessity for individual responsibility and righteousness; and (3) the regeneration or redemption of man’s lower nature by his own higher Self” (F. S. Darrow).

Paramita (Sanskrit) Pāramitā [from pāram beyond + ita gone from the verbal root i to go] Gone or crossed to the other shore; derivatively, virtue or perfection. The paramitas vary in number according to the Buddhist school: some quoting six, others seven or ten; but they are the glorious or transcendental virtues — the keys to the portals of jnana (wisdom). Blavatsky gives these seven keys as (VS 47-8): 1) dana “the key of charity and love immortal”; 2) sila (good character), “the key of Harmony in word and act, the key that counterbalances the cause and the effect, and leaves no further room for Karmic action”; 3) kshanti, “patience sweet, that nought can ruffle”; 4) viraga, “indifference to pleasure and to pain, illusion conquered, truth alone perceived”; 5) virya (strength, power), “the dauntless energy that fights its way to the supernal TRUTH, out of the mire of lies terrestrial”; 6) dhyana (profound spiritual-intellectual contemplation, with utter detachment from all objects of sense and of a lower mental character), human consciousness in the higher reaches of this state becomes purely buddhic, with the summit of the manas acting as vehicle for the retention of what the percipient consciousness experiences; once the golden gate of dhyana is opened, the pathway stretching thence leads towards the realm of “Sat eternal”; and 7) prajna (understanding, wisdom), that part of the mind that functions when active as the vehicle of the higher self; “the key to which makes of man a god, creating him a Bodhisattva, son of the Dhyanis.”

Paul A man by legend said to be of pure Jewish birth, of the tribe of Benjamin, at first a persecutor of Christians but who underwent a mystic enlightenment of which he speaks. His various letters prove that he was an initiate. He recognizes Christ — the Christos — as being principally the higher self in man, and strives to convey this truth to the minds of many congregations, adapting it to their power of comprehension. He evidently does his best to promote as high an interpretation of Christianity as might be possible among the varied and unpromising, and often indeed refractory, elements which he found at hand. His failure to mention the familiar gospel stories is due to the fact that the Gospels are of much later date. The brand of Christianity which has prevailed during the centuries would have been very different if Paul’s philosophic teachings had been taken more seriously, for they are in the main clear enough even without any esoteric key. Often they have been disfigured in interpretation, as in the doctrine of justification by faith and not by works, attributed to him. On reading Romans 3 with an unprejudiced eye, we find him insisting that man is not made virtuous by following the letter of the law and doing pious deeds alone, but also by pistis — a full realization of the truth and determination to follow it. This has become perverted into the dogma that man cannot be saved by any amount of good deeds alone, but must believe that Jesus died in propitiation for his sins.

Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire.
   Ref: CWSA Vol. 23-24, Page: 698


perfection ::: “Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, …” The Synthesis of Yoga

perfection ::: Sri Aurobindo: "Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, . . . .” *The Synthesis of Yoga

Permanent Self Used by Blavatsky (Key, sec 8) for the incarnating ego, as contrasted with the earth vehicle, the personal self or ego; not to be confused with its own divine-spiritual monadic source or focus, the higher self (atman), the essential and eternally perduring divine selfhood per se.

Psychopomp ::: A type of entity, akin to a guardian or Higher Self, that guides one in an unfamiliar plane. Classically, referred to those entities that guided the souls of the dead in the afterlife.

Ropt (Icelandic) [from hroptr crier, prophet (cf hroptatyr crier of the gods), slandered, maligned] In Norse mythology, the name by which Odin is known in Valhalla where his heroes, the One-harriers, are brought by the Valkyries when they have been “slain” on the field of battle. As the initiator or higher self of any human aspirant, Odin is said to be maligned for he not only instructs and inspires, he also subjects the soul to the severe testing it must undergo before it can be admitted to the Hall of the Elect (Valhalla). Hence only the successful initiate recognizes Odin as Ropt.

Sankhya Yoga, Samkhya Yoga (Sanskrit) Sāṃkhya-yoga The realization, union, or at-one-ment with the higher self by the methods of the Sankhya system of philosophy. It is treated of in the second chapter of the Bhagavad-Gita.

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

Spirit ::: Causal Consciousness and/or the Higher Self aspect of each permutation of It. Similarly this can be viewed as the Fifth Element: Aether. Can also refer to Spirits.

Spirituality can only come by opening of the mind, vital and physical to the inmost soul, to the higher Self, to the Divine, and their subordination to the spiritual forces and instrumentation as channels of the inner Light, the higher Knowledge and Power.

Superego ::: See Higher Self.

Supernatural Assistant ::: A being, similar or a part of the HGA or Higher Self, that guides the magician in their workings of magic and with various entities.

Sutratma-buddhi (Sanskrit) Sūtrātma-buddhi [from sūtrātman thread-self + buddhi human spiritual soul] The buddhic monad passing from life to life as the thread-self or spiritual thread of self, and hence the spiritual essence of all past incarnations, the higher self in each person. See also BUDDHI

sutratma. ::: the silver cord in metaphysical literature, also known as the life thread of the antahkarana, refers to a life-giving linkage from the higher Self down to the physical body; it also refers to an extended synthesis of this thread and a second &

Svipdag (Icelandic, Scandinavian) [from svip, svep appearance + dag day] Appearing as day; in Norse mythology, the hero Svipdag seeks the hall of Menglad (Freya) hoping to win her hand. After receiving from his dead mother (his own past) all needful virtues and qualities, he succeeds in reaching the abode of his beloved, only to be stopped at the magic gate by Odin in the guise of Verywise. Here he must satisfactorily answer a number of testing questions before he is finally admitted to the hall of Menglad, who has been eagerly awaiting his arrival. She represents his own divine hamingja (higher self).

  The chela life or chela path is a beautiful one, full of joy to its very end, but also it calls forth and needs everything noble and high in the learner or disciple; for the powers or faculties of the higher self must be brought into activity in order to attain and to hold those summits of intellectual and spiritual grandeur where the Masters themselves live. For that, masterhood, is the end of discipleship — not, however, that this ideal should be set before us merely as an end to attain to as something of benefit for one’s own self, because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual’s benefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be brought out in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest” (OG 27-8).

:::   "The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature, — wrong idea, wrong feeling, wrong speech, wrong action, — and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended, — and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.” *Letters on Yoga

“The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,—wrong idea, wrong feeling, wrong speech, wrong action,—and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended,—and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.” Letters on Yoga

The narthekophoros (reed carrier) was equivalent to the thyrsus bearer in the procession of the Mysteries, the allusion being to the higher self of man.

The rules governing betrayal of the secrets were of the utmost severity, the common penalty for such infringement being death. Yet this was a sign of degeneration from the original purity of the Mysteries, for “never in any circumstances has the power or the force of the Lodge, has the hand of a Teacher, been raised in violence or in hatred against a betrayer, against the unfaithful, no matter how grave the crime might have been. Their punishment was in this: they were left strictly to themselves; and the inner penalty was the withdrawal of the Deathless Watcher, the higher self within, which had been consciously and successfully invoked upon entrance into the Mysteries, and in the higher degrees of initiation had been faced, literally face to face. The early and automatic penalty was inner death by the soul-loss. The betrayer lost his soul” (Fund 254-5).

Theurgy (Greek) theurgia [from theos god + ergon work] Mystery-term popularized by Iamblichus for a method of individual communion with the gods, or bringing the gods down to earth. It consisted in purifying the psycho-astral links between the mind and its divine counterpart, whereby the theurgist was not only brought into conscious communion with his own higher self, but also with other divine entities. The first school in the Christian period

The valkyries represent the higher self of the human “warrior,” his inner spiritual mentor and teacher, as we learn in the tale of Sigurd Fafnesbane who seeks his sleeping valkyrie and is taught by her.

True Self ::: See Higher Self.

True Will ::: Will associated with Higher Self and Solar Consciousness as opposed to the Lunar Personality's mechanistic whims.

Vision ::: A type of experience characterized by visual and auditory phemonena that is not linked to one's physical reality at the moment. Visions are thought of as distinct from visualizations and are either presented to one by an entity or through one's Higher Self. Contrast with Revelation.

We realise also the consciousness Itself as moving upward, ascending through many planes, physical, vital, mental, over- mental to the supramental and Ananda planes. We become aware of a pouring do\vn of the posver of the higher Self, so that there comes in the possibility of a descent of the supramental

Will ::: The volitive impulse of a a layer of self. When capitalized Will refers to more primordial layers of self asserting a movemement of the lower layers in a particular direction and it is through this that an idea of Higher Self and True Will has emerged.

WRONG MOVEMENT. ::: The first condition of inner pro- gress is to recognise whatever is or has been a wrong movement in any part of the nature, — wrong idea, wrong feeling, wrong speech, wrong action, — and by wrong is meant what departs from truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended, — and It is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true consciousness.



QUOTES [7 / 7 - 98 / 98]


KEYS (10k)

   2 Sri Aurobindo
   1 Wikipedia
   1 Manly P Hall
   1 Dion Fortune
   1 Sri Ramakrishna
   1 Aleister Crowley

NEW FULL DB (2.4M)

   7 Deepak Chopra
   4 Wayne W Dyer
   4 Sonia Choquette
   3 Wayne Dyer
   3 Sanaya Roman
   3 Ella Wheeler Wilcox
   2 Susan Jeffers
   2 Sri Aurobindo
   2 Paul Brunton
   2 Omraam Mikha l A vanhov
   2 Marianne Williamson
   2 Jen Sincero
   2 Dion Fortune
   2 Daniel H Pink
   2 Anonymous

1:Try to gain mastery over your sexual instincts. If one succeeds, the lower energies are transmuted to the higher Self by the Medha nerve. ~ Sri Ramakrishna,
2: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,
3: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,
4: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,
5: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,
6: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,
7: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,

*** WISDOM TROVE ***

1:Intuitive thoughts are gifts from the higher self. ~ susan-jeffers, @wisdomtrove
2:By learning to trust your intuition, miracles seem to happen. Intuitive thoughts are gifts from the higher self. ~ susan-jeffers, @wisdomtrove
3:Your lower self sees you as the center of the universe- your higher self sees you as a cell in the body of humanity. ~ peace-pilgrim, @wisdomtrove
4:When you operate from the Higher Self, you feel centered and abundant?in fact, overflowing. When you experience this abundance, your fears automatically disappear. ~ susan-jeffers, @wisdomtrove
5:Each of us is here to discover our higher self or our spiritual self. We must find out for ourself that inside us is a god or goddess in embryo that wants to be born so that we can express our divinity.    ~ deepak-chopra, @wisdomtrove
6:Spirit is the essence of consciousness, the energy of the universe that creates all things. Each one of us is a part of that spirit - a divine entity. So the spirit is the higher self, the eternal being that lives within us. ~ shakti-gawain, @wisdomtrove
7:Think about all the good things of your life. Never think about your difficulties. Forget yourself, and concentrate on being of service as much as you can in this world, and then, having lost your lower self in a cause greater than yourself, you will find your higher self: your real self. ~ peace-pilgrim, @wisdomtrove
8:True self-love is having this level of trust in the universe, in your higher self. You know that even if you say no to an opportunity that seems great, because you don't feel like doing it right now, or maybe you're too tired or overbooked, you understand "if it's meant to be for me, it's going to come back when I'm ready". That is true self-love. ~ anita-moorjani, @wisdomtrove
9:Allowing the pain of personal growth to be a crucible of your spirit-the alchemical grail through which the metal of your former self turns into gold-is one of the highest callings of life. Pain can burn you up and destroy you, or burn you up and redeem you. It can deliver you to an entrenched despair, or deliver you to your higher self. At midlife we decide, consciously or unconsciously, the path of the victim or the path of the phoenix when it is rising up at last. ~ marianne-williamson, @wisdomtrove
10:Can the purpose of a relationship be to trigger our wounds? In a way, yes, because that is how healing happens; darkness must be exposed before it can be transformed. The purpose of an intimate relationship is not that it be a place where we can hide from our weaknesses, but rather where we can safely let them go. It takes strength of character to truly delve into the mystery of an intimate relationship, because it takes the strength to endure a kind of psychic surgery, an emotional and psychological and even spiritual initiation into the higher Self. Only then can we know an enchantment that lasts. ~ marianne-williamson, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:What you love is a sign from your higher self of what you are to do. ~ Sanaya Roman,
2:Make up your mind that you will become the seeker of your own higher self. ~ Ma Jaya,
3:Everybody is seeking to reach higher self but hardly anyone reaches. ~ Santosh Kalwar,
4:Humans have a soul which is their real higher self; a Divine, Mighty, Being. ~ Edward Bach,
5:The Higher Self is whispering to you softly in the silence between your thoughts. ~ Deepak Chopra,
6:Sometimes your higher self will guide you to make mistakes so you can learn lessons. ~ Gabrielle Bernstein,
7:Right now in what I am about to say or do, do my desires stem from my lower or my higher self? ~ Wayne W Dyer,
8:Virtually every spiritual tradition teaches that your higher self is the presence of God within you. ~ Wayne Dyer,
9:imagine you already have whatever you want and thank your higher self in advance for bringing it to you. ~ Sanaya Roman,
10:When you contact the Higher Self, the source of power within, you tap into a reservoir of infinite power. ~ Deepak Chopra,
11:Listening to your ego brings your vibration down; listening to your higher self brings your vibration up. ~ Caroline A Shearer,
12:By learning to trust your intuition, miracles seem to happen. Intuitive thoughts are gifts from the higher self. ~ Susan Jeffers,
13:Me: am i allowed 2 be good and evil at the same time?

Higher self: look around, bb. that's all there is. ~ Melissa Broder,
14:Krishna is the higher Self, or God. He sees through the argument at once. In this case [the motive] is weakness. ~ Swami Vivekananda,
15:Our Higher Self is the most intimate thing we could possibly know; eternity is the most comfortable home we could possibly fine. ~ Deepak Chopra,
16:You can then further enhance the process of writing by forming the clear intention that your Higher Self will influence your writing. ~ Genevieve,
17:A good master leads you to the true master within. Only that master, who is your own higher self, can adequately answer all questions. ~ Ming Dao Deng,
18:Our Higher Self is perfect, Omniscient and Almighty. A fragment of God himself. A pure, transparent, luminous, Quintessence. ~ Omraam Mikha l A vanhov,
19:When you make contact with your Higher Self, you'll have the support of Nature, which will allow for the manifestation of all you desire ~ Deepak Chopra,
20:pet owners have higher self-esteem, fewer feelings of loneliness, and are more physically fit and socially outgoing than people without pets. ~ Anonymous,
21:All the great teachers have left a similar message: Go within, discover your invisible higher self and know God as the love that is within you. ~ Wayne Dyer,
22:There is no second, or higher self to search for. You are the highest self, only give up the false ideas you have about your self. ~ Sri Nisargadatta Maharaj,
23:There is a higher more powerful part of you. Your higher self will come through your intuition, coincidences and synchronicity of all kinds. ~ James Van Praagh,
24:Follow your heart and listen to your intuition...your higher self knows what you really want...listen...follow and get to the place you want to be. ~ John Edward,
25:The higher self knows there is no right or wrong, no good or bad, and accepts that both light and dark must exist to maintain the balance of the whole. ~ Heidi DuPree,
26:Your higher self is always nudging you toward a resolution of the conflicts that you experience in your life, so that you will have room for serenity and harmony. ~ Wayne Dyer,
27:When you operate from the Higher Self, you feel centered and abundant?in fact, overflowing. When you experience this abundance, your fears automatically disappear. ~ Susan Jeffers,
28:One should arrive at leading one's conscience to a state of development so that it becomes the voice of a better and higher self, of which the ordinary self is a servant. ~ Vincent Van Gogh,
29:Your true self or your higher self or your superhero self (your non-BS self), on the other hand, is the part of you that operates according to your connection to Source Energy. ~ Jen Sincero,
30:Personally, I don't choose any particular religion or symbol or group of words or teachings to define me. That's between me and the most high. You know, my higher self. The Creator. ~ Erykah Badu,
31: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,
32:We must imbue our children with principles of the higher-self, principles which see all people as true equals, and above all, which are sensitive to the delicate and fragile balance of life. ~ Bryant McGill,
33:Man is dragged hither and thither, at one moment by the blind instincts of the forest, at the next by the strange intuitions of a higher self whose rationale he doubts and does not understand. ~ Loren Eiseley,
34:people oriented toward autonomy and intrinsic motivation have higher self-esteem, better interpersonal relationships, and greater general well-being than those who are extrinsically motivated. ~ Daniel H Pink,
35:shifting from ‘I’ to your own name — can have really powerful self-regulatory effects.” This shift can help you step outside of your internal musings and speak from the voice of your “higher self. ~ S J Scott,
36:We must imbue our children with principles of the higher-self, principles which see all people as true equals, and above all, which are sensitive to the delicate and fragile balance of life. ~ Bryant H McGill,
37:As you meditate and become more spiritually attuned, you can better discern and recognize the sound of your higher self or the voice of God speaking to you through words, images, and sensations. ~ Jack Canfield,
38:All the great people say it was their destiny to be great. Know thyself-you have a destiny to be great. It's coded in your DNA/RNA. Meet thy greater self. Express thy higher self. Fulfill your real self. ~ Mark Victor Hansen,
39:Gratitude is a divine attitude in the wisdom traditions. It takes you out from the ego self and takes you into the higher self. That higher state of consciousness initiates self repair, self regulation and healing. ~ Deepak Chopra,
40:Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus-by spiritual strength-conquer this insatiable enemy known as lust. ~ Krishna Dharma,
41: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,
42:Remember that it is good for children to be bored sometimes. Children who are not continually provided with stimuli develop more active imaginations, a stronger sense of self-sufficiency and, probably, higher self-esteem. ~ Sara Maitland,
43:Spirit is the essence of consciousness, the energy of the universe that creates all things. Each one of us is a part of that spirit - a divine entity. So the spirit is the higher self, the eternal being that lives within us. ~ Shakti Gawain,
44:If your intuitive channel is open but your tuner isn’t dialed to your Higher Self, you may accidentally pick up on that negative energy without even knowing it. You may unconsciously tune in to another’s anxiety, depression, or fear, ~ Sonia Choquette,
45:Your core, lying deep within you, is what makes you what you are. Some call it the soul, the Higher Self, the true self, the being and so on. The name is unimportant once you realize that you are more than your looks and outward appearance. ~ Stephen Richards,
46:There's another style of meditation that I've been doing since my mid-twenties. Tapping into your higher self to get a glimpse of yourself from the outside and get insight into what's going on in your life. I learned that from my godfather in my mid-twenties. ~ India Arie,
47:Family, culture, and the pressures of time push us to specialize, to choose this and not that, and eventually we become one-sided beings. Simultaneously, we are called to live everything that we truly are, to be whole-this is our duty to the higher Self. ~ Robert A. Johnson,
48:If you want to learn to trust your vibes, you must maintain a peaceful and relatively calm attitude. When you're tense, nervous, or anxious, your energy gets tangled up and blocked and can't enter your heart center, where your Higher Self and your vibes communicate. ~ Sonia Choquette,
49:The Path to the Truth is a labour of the heart, not of the head. Make your heart your primary guide. Not your mind. Meet, challenge, and ultimately prevail over your nafs (false ego) with your heart. Knowing your ego (higher self/soul) will lead you to the knowledge of God. (2) ~ Various,
50:If you're self-compassionate, you'll tend to have higher self-esteem than if you're endlessly self-critical. And like high self-esteem - self-compassion is associated with significantly less anxiety and depression, as well as more happiness, optimism, and positive emotions. ~ David D Burns,
51:For many, life has become more about what they can't do rather than what they can do. The truth, however, is that you are far greater than you think and have truly amazing potential. The key is to tap into your higher self and unleash your full capacity for success and happiness. ~ T Harv Eker,
52:when we eat meat, we absorb elements that belong to the animal kingdom such as fear, cruelty and so on, and this means that it will be very difficult for us to develop our higher Self, because the animal cells will refuse to obey us. They have their own will which opposes ours. You ~ Omraam Mikha l A vanhov,
53:When you start the breathing, and the prana flow begins again after 13,000 years of not functioning, higher self may begin to take control of your life and purify it. By this, I mean that persons, places and things in your life that were blocking spiritual development will often leave you. ~ Drunvalo Melchizedek,
54:To prevent contact with the entrapped spirits of darkness, you must practice loving all things unconditionally and seek to make contact with your Higher Self, your Soul. When you vibrate with the highest form of love, contact with your Soul is quite easy, for both of you are vibrating on a similar frequency. ~ Brad Steiger,
55: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,
56:A recent wave of research shows that children who eat dinner with their families are less likely to drink, smoke, do drugs, get pregnant, commit suicide, and develop eating disorders. Additional research found that children who enjoy family meals have larger vocabularies, better manners, healthier diets, and higher self-esteem. ~ Bruce Feiler,
57:Set aside multiple times during your day to stop and ask yourself this key question: Right now in what I am about to say or do, do my desires stem from my lower or my higher self? The ego is all about self-serving, ownership, winning, judging, and so on. The higher self is about serving, loving, and being in a nonjudgmental state of peace. ~ Wayne W Dyer,
58:Spirituality must be integrated with education. Self-realization is the focus. Each one of us must become aware of our higher self. We are links of a great past to a grand future. We should ignite our dormant inner energy and let it guide our lives. The radiance of such minds embarked on constructive endeavour will bring peace, prosperity and bliss to this nation. ~ Anonymous,
59:You could sit on top of a mountain praying for hours a day and still not make it if you had no love in your heart. You could spend your life feeding the poor and still not make it because your karma required you to bear and nurture children. The path home to God is different for every person. Only communion with your Higher Self will reveal your path to you. ~ Elizabeth Clare Prophet,
60:Your true self or your higher self or your superhero self...gets validation from within (I love and trust myself, this feels right to me, I have a purpose, I am loved), it's proactive (I'm in control of my life, I think I'll head on out and kick me some ass), love-based, and is committed to creating based on your limitless potential-- as soon as you wake up from the Big Snooze. ~ Jen Sincero,
61:At the time of the New Moon, ideas are coming from the ether and we must decide which of them we want to latch onto. We need to remember that anything is possible. This is definitely the time to think about what you do want, and not think about what you don’t want. Meditate on your dreams. That will allow you to tune in to your higher self, so you have all the guidance you need to move towards them. ~ Yasmin Boland,
62:The benefits of detachment in the face of intense emotional activity can’t be overstated. It doesn’t cut you off from your heart center; it opens you more. In fact, when you refrain from absorbing the energy around you, you’ll remain clear and grounded, you’ll be able to easily access your creative and intuitive channel, and you’ll be able to choose to use the messages you receive from your Higher Self. ~ Sonia Choquette,
63:Self-love grows when you trust that the universe is on your side, form your desires from the heart and watch the higher Self carry them out, believe that you are enough in and of yourself, heed the tenderness and sweetness of your love for others, put your attention on positive energies in every situation, honor your own needs without having to seek outside approval, and cultivate the peace of inner silence. ~ Deepak Chopra,
64:I do not wish upon anyone a descent into hell. But if your life has to be turned inside out in order for you to know yourself--if the shadow of a shaman crosses your path and you turn and follow it down--I pray that you use its force wisely. I hope that you take the ultimate responsibility for your actions and that you consecrate any destruction to the rebuilding of your higher self and a more radiant life. ~ Elizabeth Lesser,
65:... self-esteem does not cause high grades-instead, high grades cause higher self-esteem. So self-esteem programs clearly put the cart before the horse in trying to increase self-esteem.

...Self-esteem is an outcome, not a cause. It doesn't do much good to encourage a child to feel good about himself just to feel good; this doesn't mean anything. Children develop true self-esteem from behaving well and accomplishing things. ~ Jean M Twenge,
66:Every person has two selves, a lower self that is born of flesh and tied to the illusions of the material world, and a higher self that is eternal and unborn, with no attachments at all. The lower self craves pleasure, the higher self knows only bliss. The lower self cringes from pain, the higher self has never felt pain. If that was true, then Gautama had to find his higher self or be lost in the endless quicksand of the mind’s deceptions. ~ Deepak Chopra,
67:Sometimes the path to higher self-esteem is lonely and frightening. We cannot fully know in advance how much more satisfying our lives will be. But the more we are willing to experience and accept the many aspects of who we are, the richer our inner worlds, the greater our resources, the more appropriate we feel to the challenges and opportunities of life. Also, it is more likely that we will find - or create - a style of existence that will meet our individual needs. ~ Nathaniel Branden,
68:Allowing the pain of personal growth to be a crucible of your spirit-the alchemical grail through which the metal of your former self turns into gold-is one of the highest callings of life. Pain can burn you up and destroy you, or burn you up and redeem you. It can deliver you to an entrenched despair, or deliver you to your higher self. At midlife we decide, consciously or unconsciously, the path of the victim or the path of the phoenix when it is rising up at last. ~ Marianne Williamson,
69:Studies conducted by the American Psychological Association, the National Center on Addiction and Substance Abuse, and various major universities support the assertion that there is a direct correlation between frequent family meals and children who are less likely to use illegal drugs, drink alcohol, and be sexually promiscuous. In addition, these children usually have better success in school, higher self-esteem, fewer problems with depression, and a lower incidence of obesity. ~ J Natalie Winch,
70:If you investigate the matter deeply enough and widely enough, you will find that happiness eludes nearly all men despite the fact that they are forever seeking it. The fortunate and successful few are those who have stopped seeking with the ego alone and allow the search to be directed inwardly by the higher self. They alone can find a happiness unblemished by defects or deficiencies, a Supreme Good which is not a further source of pain and sorrow but an endless source of satisfaction and peace. ~ Paul Brunton,
71:Feelings of despair, anger, hatred, bitterness, stress, and depression stem from the ego’s anxiety and insistence on living up to an external standard. The result is the anguish of not measuring up or fitting in properly. The ego will seldom allow you to rest, and demands more and more because it’s terrified that you’ll be called a failure. When you move beyond ego and make your higher self the dominant force in your life, you’ll begin to feel that contentment and inner glow of peace and success that characterizes the extra mile. 2. ~ Wayne W Dyer,
72:When a snake sheds its skin it lets go of the dead, dysfunctional layer. The new and wholesome skin, the new self, is already inside. It is just a matter of writhing, massaging or employing other kinds of work and energy to get the old skin off. Being likened to a slithering reptile may give us the creeps, but let’s take what we can from this metaphor. It doesn’t matter if our guidance comes from a Higher Power or an inner voice—the snake’s shedding of its skin is a useful likeness to the process. Our better self, higher self or our Good Orderly Direction is already inside us. ~ Joe C,
73:A good general rule is that self-esteem for its own sake turns out to be much worse than merely reinforcing unearned positive feelings about oneself. Not only does high self-esteem (especially when unearned) not increase “social responsibility”; it decreases it. The criminologist and sociologist Roy Baumeister, a professor of psychology at Florida State University who has spent a lifetime studying violent criminals, notes that the great majority of criminals have higher self-esteem than noncriminals. You need high self-esteem to think that rules apply to others but not to you. ~ Dennis Prager,
74:Can the purpose of a relationship be to trigger our wounds? In a way, yes, because that is how healing happens; darkness must be exposed before it can be transformed. The purpose of an intimate relationship is not that it be a place where we can hide from our weaknesses, but rather where we can safely let them go. It takes strength of character to truly delve into the mystery of an intimate relationship, because it takes the strength to endure a kind of psychic surgery, an emotional and psychological and even spiritual initiation into the higher Self. Only then can we know an enchantment that lasts. ~ Marianne Williamson,
75:Why is it precisely at this intermediate level in the hierarchy of successively superimposed unities (cell, organ, human body, state)—why, I ask, is it precisely at the level of my body that unitary self-consciousness comes into the picture, whereas the cell and the organ do not as yet possess it and the state possesses it no longer? Or, if this is not so, how is my Self constituted out of the individual selves of my brain-cells? Is there a higher Self similarly constituted out of the consciousness of myself and my fellow-men, equally and directly conscious of itself as a unity—the Self of the state or of the whole of humanity? ~ Erwin Schrödinger, My View of the World,
76:Further   Whoever was responsible for the idea of dividing self into lower and higher parts committed a serious crime against humanity. This division has given rise to the notion that the lower (ego and immature) self must be overcome while the higher (unitive and whole) self must be sought as the goal of human realization. Out of ignorance, I too clung to this notion because I believed it was this higher self that would be united with God for all eternity. It took a long time before my experiences led me to doubt this conviction and, at the same time, let in the possibility that this was not the whole truth and that there was still further to go.   Bernadette Roberts ~ Jed McKenna,
77: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,
78:Type I behavior promotes greater physical and mental well-being. According to a raft of studies from SDT researchers, people oriented toward autonomy and intrinsic motivation have higher self-esteem, better interpersonal relationships, and greater general well-being than those who are extrinsically motivated. By contrast, people whose core aspirations are Type X validations such as money, fame, or beauty tend to have poorer psychological health. There’s even a connection between Type X and Type A. Deci found that those oriented toward control and extrinsic rewards showed greater public self-consciousness, acted more defensively, and were more likely to exhibit the Type A behavior pattern.5 ~ Daniel H Pink,
79:My lowest self says: "That person is acting like a total jerk!"

My slightly higher self says: "That person is acting like a total jerk right now only because he's going through a really hard time in life, and his parents never taught him how to behave better, and he might have some sort of mild mental illness, and also he has a drinking problem...so I should try to be more compassionate and generous toward sad, tragic, miserable people like that."

My even higher self says: "We are all just flawed and frightened human beings in an uncertain world, struggling to survive."

Then finally my VERY highest self says: "Lord, please help me stop acting like a total jerk."

...and that's when it finally stops being about the other person at all. ~ Elizabeth Gilbert,
80:Here is what Neville had to say regarding changing your self-concept in order to elevate your life: “If you refuse to assume the responsibility of the incarnation of a new and higher concept of yourself, then you reject the means, the only means, whereby your redemption—that is, the attainment of your ideal—can be effected.”2 Get this clearly in your head in this first chapter: A higher concept of yourself involves taking on new truths and shedding your old views of what you can achieve. This is the only way you can achieve your desires. That is the reason I’m stressing this early in this book. You must begin by replacing your old set of truths with a belief in the existence of a higher self within you. This is something that you may not have contemplated at an earlier time in your life. ~ Wayne W Dyer,
81:The “Higher Self” camp is notoriously immune to social concerns. Everything that happens to one is said to be “one’s own choice”—the hyper-agentic Higher Self is responsible for everything that happens—this is the monological and totally disengaged Ego gone horribly amok in omnipotent self-only fantasies. This simply represses the networks of communions that are just as important as agency in constituting the manifestation of Spirit. This is not Eros; this is Phobos—a withdrawal from social engagement and intersubjective action. All of this totally overlooks the fact that Spirit manifests not only as Self (I) but as intersubjective Community (We) and as an objective State of Affairs (It)—as Buddha, Sangha, Dharma—each inseparably interwoven with the others and interwoven in the Good and the Goodness of the All. ~ Ken Wilber,
82:That the development of the human being is but the passing from one state of consciousness to another. It is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling Thinker. It is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the Monad, or Spirit, till the consciousness eventually is Divine. As the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. ~ Alice A Bailey,
83:You may wonder what it feels like to channel your soul instead of a guide. Many of you are not aware of what your soul feels like, so it is hard for you to tell the difference between your soul's thoughts and the transmissions of your guide. We will refer to your soul as your innermost self that exists outside of this dimension, lives on after you die, remembers all your lifetimes, chooses your next lifetime and growth opportunities, and so on. We have used the words "soul," "innermost self," and "higher self" interchangeably. Unless you are aware of very subtle differences, it may be difficult at an experiential level for you to determine whether you are channeling a guide or bringing through the wisdom of your soul. You can become more aware of the distinction with time and practice. In addition, guides themselves will let you know in some way that they are not your soul, but a separate entity. ~ Sanaya Roman,
84:As his mind becomes purer and his emotions come under control, his thoughts become clearer and his instincts truer. As he learns to live more and more in harmony with his higher Self, his body's natural intuition becomes active of itself. The result is that false desires and unnatural instincts which have been imposed upon it by others or by himself will become weaker and weaker and fall away entirely in time. This may happen without any attempt to undergo an elaborate system of self-discipline on his part: yet it will affect his way of living, his diet, his habits. False cravings like the craving for smoking tobacco will vanish of their own accord; false appetites like the appetite for alcoholic liquor or flesh food will likewise vanish; but the more deep-seated the desire, the longer it will take to uproot it--except in the case of some who will hear and answer a heroic call for an abrupt change. ~ Paul Brunton,
85:The movie, (X-Men: Days of Future Past), illustrates a spiritual journey that involves going back in time. The Purpose of the journey is to find the core grievance and let it be healed. When the grievance is healed in Forgiveness, all future scenarios of conflict and destruction are also healed. It is not that they have been prevented in time; it is that we have come to the realization that there was no time in which they could have existed. In the Happy Dream, everything is resolved. It becomes harmonious and then disappears.
Wolverine is the agent strong enough to go back through time and ignite the mission of forgiveness. We can think of ourselves this way as well. We can imagine that our future self, or our higher Self, is orchestrating this whole thing for our awakening. We are just perceiving it in time, where we perceive ourselves to be. There is great love and compassion coming from the higher Self, the future self. ~ David Hoffmeister,
86: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,
87: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,
88:Fleeing Away
My thoughts soar not as they ought to soar,
Higher and higher on soul-lent wings;
But ever and often and more and more
They are dragged down earthward by little things,
By little troubles and little needs,
As a lark might be tangled among the weeds.
My purpose is not what it ought to be,
Steady and fixed, like a star on high,
But more like a fisherman's light at sea;
Hither and thither it seems to fly-Sometimes feeble, and sometimes bright,
Then suddenly lost in the gloom of night.
My life is far from my dream of life-Calmly contented, serenely glad;
But, vexed and worried by daily strife,
It is always troubled and ofttimes sad-And the heights I had thought I should reach one day
Grow dimmer and dimmer, and farther away.
My heart never finds the longed-for rest;
Its worldly striving, its greed for gold,
Chilled and frightened the calm-eyed guest
Who sometimes sought me in days of old;
And ever fleeing away from me
Is the higher self that I long to be.
~ Ella Wheeler Wilcox,
89:Womanhood
She must be honest, both in thought and deed,
Of generous impulse, and above all greed;
Not seeking praise, or place, or power, or pelf,
But life’s best blessings for her higher self,
Which means the best for all.
She must have faith,
To make good friends of Trouble, Pain, and Death,
And understand their message.
She should be
As redolent with tender sympathy
As a rose is with fragrance.
Cheerfulness
Should be her mantle, even though her dress
May be of Sorrow’s weaving.
On her face
A loyal nature leaves its seal of grace,
And chastity is in her atmosphere.
Not that chill chastity which seems austere
(Like untrod snow-peaks, lovely to behold
Till once attained – then barren, loveless, cold):
But the white flame that feeds upon the soul
And lights the pathway to a peaceful goal.
A sense of humour, and a touch of mirth,
To brighten up the shadowy spots of earth;
And pride that passes evil – choosing good.
All these unite in perfect womanhood.
~ Ella Wheeler Wilcox,
90: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,
91:Many of the sudden strokes of "misfortune" are really brought about by this higher principle of the man, in order to teach him certain lessons for his own good. It is not necessarily a higher power which makes a man realize these lessons of life, but it is generally his own higher self - the Spirit within him - which brings about these results. The Spirit knows what is really best for the man, and when it sees his lower nature running away with him, tries to swing him from his course, or to bring him to a sudden stop if necessary. This is not as a punishment, remember, but as the greatest kindness. The Spirit is a part of that man, and not an outside power, although it is of course the Divine part of him, that part of him in nearest touch with the great overruling Intelligence which we call God. This pain is not brought about because of any feeling of righteous indignation, revenge, impatience or any similar feeling on the part of the Spirit, but is akin to the feeling of the most loving parent, who is forced to take from the hands of the little child some dangerous thing which may injure the little one - it is the hand which draws back the child from the brink of the precipice, although the little one screams with rage and disappointment because its desires are frustrated. ~ William Walker Atkinson,
92:Right now, within each of us there are two voices fighting to be heard: the voice of reason, good conscience, and the good of the greater whole; and the voice of fear, shame, and selfishness. The voice of our higher self versus the voice of our lower self. This is the dilemma, the inner struggle between the dark and the light aspects of our humanity. One voice is relaxed, trusting, and stable, while the other is fearful, nervous, and calculating. One holds the promise of serenity, peace of mind, and an innate knowledge that things are as they should be, while the other echoes the fragmented uncertainty of the unknown. One tells us to do the right thing, not to worry if our neighbors have more than us, and the other tells us to work harder, to find a way to get, collect, and win the prize for having the most toys. One tells us that we are in an abusive situation and should get out, while the other minimizes the destruction, saying, “You’ll never find better than this.” One says, “You are perfect as you are,” while the other insists, “You’re not pretty enough, smart enough, thin enough, or successful enough.” One urges, “Get help, it’s OK, we all have struggles to overcome,” and the other taunts, teases, and humiliates us, constantly warning us that if we speak up about our dark thoughts, insecurities, and fears, we will be shunned, punished, or abandoned. ~ Debbie Ford,
93:Please, Holy Mother God,” I whispered in prayer, “help me cut the invisible cords that bind me, and set me free. Give me the inner strength to let go of all that I have created up until now, on every level, and which no longer reflects the highest path for me, and for those I love and serve. Help calm my more masculine energies so I can settle into my own divine feminine nature and cool the angry fires of hurt and fear that have burned in my heart for so long.” After making my prayerful request, I got up and lit a candle to the Divine Mother, to say “thank you” for hearing me. I was ready to surrender. I knew it was time to release control over my life and let God take over. I spoke my intention aloud: “This life of mine is now finished. My present way is no longer serving me or allowing my greater Spirit to express through me. I ask for the cocoon to break open and free my true divine light. I surrender all attachments on all levels to the past and am now ready for what the Universe has in store for me. And so it is.” At that moment time stood still. I knew my intention was heard and registered by the heavens, and that my request would be honored and met with divine support. I sensed an inner shift take place in me. I didn’t feel euphoric. I didn’t even feel happy. Rather, I felt somber and quiet in spite of the thousand sounds swirling around me, the Universe saying, Okay, get ready. The next morning, I suddenly had a powerful intuitive hit from my Higher Self that said, “Sonia, it is time to heal your life, and the only way to do that is to walk the Camino de Santiago. And go alone. ~ Sonia Choquette,
94:You cannot trade the courage needed to live every moment for immunity from life's sorrows. We may say we know this but ours is the culture of the deal-making mind. From infancy, we have breathed in the belief that there is always a deal to be made, a bargain to be struck. Eventually, we believe, if we do the right thing, if we are good enough, clever enough, sincere enough, work hard enough, we will be rewarded. There are different verses to this song - if you are sorry for your sins and try hard not to sin again, you will go to heaven; if you do your daily practise, clean up your diet, heal your inner child, ferret out all your emotional issue's, focus your intent, come into alignment with the world around you, hone your affirmations, find and listen to the voice of your higher self, you will be rewarded with vibrant health, abundant prosperity, loving relations and inner peace - in other words, heaven!
We know that what we do and how we think affects the quality of our lives. Many things are clearly up to us. And many others are not. I can see no evidence that the universe works on a simple meritocratic system of cause and effect. Bad things happen to good people - all the time. Monetary success does come to some who do not do what they love, as well as to some who are unwilling or unable to see the harm they do to the planet or others. Illness and misfortune come to some who follow their soul's desire. Many great artist's have been poor. Great teachers have lived in obscurity.
My invitation, my challenge to you here, is to journey into a deeper intimacy with the world and your life without any promise of safety or guarantee of reward beyond the intrinsic value of full participation. ~ Oriah Mountain Dreamer,
95:Transformation
She waited in a rose-hued room;
A wanton-hearted creature she,
But beautiful and bright to see
As some great orchid just in bloom.
Upon wide cushions stretched at ease
She lolled in garments filmy fine,
Which but enhanced each rounded line;
A living picture, framed to please.
A bold electric eye of light
Leered through its ruddy screen of lace
And feasted on her form and face
As some wine-crimsoned roue might.
From wall and niche, nude nymph beguiled
Fair goddess of world-wide fame,
But Psyche’s self was put to shame
By one who from the cushions smiled.
Exotic blossoms from a vase
Their sweet narcotic breath exhaled;
The lights, the objects round her paled –
She lost the sense of time and place.
She seemed to float upon the air,
Untrammeled, unrestricted, free;
And rising from a vapory sea
She saw a form divinely fair.
A beauteous being in whose face
Shone all the things sweet and true and good.
The innocence of maidenhood,
The motherhood of the race.
The warmth which comes from heavenly fire,
The strength which leads the weaker man
To climb to God’s Eternal plan
And conquer and control desire.
853
She shook as with a mighty awe,
For, gazing on this shape which stood
Embodying all true womanhood,
She knew it was herself she saw.
She wake as from a dream. But when
The laughter lover, light and bold
Came with his talk of wine and gold
He gazed, grew silent, gazed again;
Then turned abashed from those calm eyes
Where lurked no more the lure to sin.
Her higher self had entered in,
Her path now led to Paradise.
~ Ella Wheeler Wilcox,
96:35. The personal self seeks to feast on life, through a failure to perceive the distinction between the personal self and the spiritual man. All personal experience really exists for the sake of another: namely, the spiritual man. By perfectly concentrated Meditation on experience for the sake of the Self, comes a knowledge of the spiritual man. The divine ray of the Higher Self, which is eternal, impersonal and abstract, descends into life, and forms a personality, which, through the stress and storm of life, is hammered into a definite and concrete self-conscious individuality. The problem is, to blend these two powers, taking the eternal and spiritual being of the first, and blending with it, transferring into it, the self-conscious individuality of the second; and thus bringing to life a third being, the spiritual man, who is heir to the immortality of his father, the Higher Self, and yet has the self-conscious, concrete individuality of his other parent, the personal self. This is the true immaculate conception, the new birth from above, "conceived of the Holy Spirit." Of this new birth it is said: "that which is born of the Spirit is spirit: ye must be born again." Rightly understood, therefore, the whole life of the personal man is for another, not for himself. He exists only to render his very life and all his experience for the building up of the spiritual man. Only through failure to see this, does he seek enjoyment for himself, seek to secure the feasts of life for himself; not understanding that he must live for the other, live sacrificially, offering both feasts and his very being on the altar; giving himself as a contribution for the building of the spiritual man. When he does understand this, and lives for the Higher Self, setting his heart and thought on the Higher Self, then his sacrifice bears divine fruit, the spiritual man is built up, consciousness awakes in him, and he comes fully into being as a divine and immortal individuality. ~ Pata jali,
97:Mystic Moon Dreaming Pillows Sometimes, when we are in need of extra rest, or when we just want to reach a deeper sleep state, we can achieve this by the use of dreaming pillows—small sachet like pillows that we can tuck inside of our pillow cases. Depending on the herbs, the pillows can encourage vivid dreams, astral work, or restful sleep. This recipe is designed to help promote peaceful slumber, since so many of us don’t get enough time in bed in this fast-paced world. You will need: 2 seven-inch squares of sturdy, purple material—linen works well Gold thread and needle or sewing machine Cotton batting 1/2 cup each: dried lavender mugwort rose petals lemon balm chamomile valerian root 3 drops lavender essential oil 3 drops lemon essential oil 2 drops rosemary essential oil Small spike of quartz crystal Mix herbs together in a bowl, focusing on your desire to encourage deep slumber and to work with your Higher Self while asleep. Focus on the nature of dreams, how they can solve problems, and ask that this energy infuse the herbs and bring out their natural magical tendencies. Add drops of essential oil and mix again. Place quartz spike in the middle of the herbs and set aside (in a bottle with a lid if you are going to wait to finish this charm). Place cloth pieces together, wrong sides out, and sew to form a pouch (use a 3/8” seam allowance), leaving on side open. Iron seams open, then reverse so pouch is right side out. Fill halfway with cotton batting. Add herb mixture and crystal, then pack with rest of cotton batting. Sew the end shut. Place this inside your pillowcase at night and, before you go to bed, focus on some thought you’d like to explore in the dream-state, then go to sleep as usual. Write down your dreams when you wake up and eventually, you should see them responding to your requests. You can recharge this pillow by adding two drops each of lavender oil, lemon oil, and rosemary oil when the fragrance starts to fade. Remember: It is up to us to solve our own problems, but we can call on the power of our Higher Self when we need help, or when we seek more information on a subject. Eventually, through focus and determination, we can enter the Dream-Time and learn to hear our inner guidance when we’re awake, not just during our sleep. ~ Yasmine Galenorn,
98:deliberately prepared and honed from the contrast of your life experience), for there is much that we want to convey to our physical friends. We want you to understand the magnificence of your Being, and we want you to understand who-you-really-are and why you have come forth into this physical dimension. It is always an interesting experience to explain to our physical friends those things that are of a Non-Physical nature, because everything that we offer to you must then be translated through the lens of your physical world. In other words, Esther receives our thoughts, like radio signals, at an unconscious level of her Being, and then translates them into physical words and concepts. It is a perfect blending of the physical and Non-Physical that is occurring here. As we are able to help you understand the existence of the Non-Physical realm from which we are speaking, we will thereby assist you in understanding more clearly who-you-are. For you are, indeed, an extension of that which we are. There are many of us here, and we are gathered together because of our current matching intentions and desires. In your physical environment, we are called Abraham, and we are known as Teachers, meaning those who are currently broader in understanding, who may lead others to that broader understanding. We know that words do not teach, that only life experience teaches, but the combination of life experience coupled with words that define and explain can enhance the experience of learning—and it is in that spirit that we offer these words. There are Universal Laws that affect everything in the Universe—everything that is Non-Physical and everything that is physical. These Laws are absolute, they are Eternal, and they are omnipresent (or everywhere). When you have a conscious awareness of these Laws, and a working understanding of them, your life experience is tremendously enhanced. In fact, only when you have a conscious working knowledge of these Laws are you able to be the Deliberate Creator of your own life experience. You Have an Inner Being While you certainly are the physical Being that you see here in your physical setting, you are much more than that which you see with your physical eyes. You are actually an extension of NonPhysical Source Energy. In other words, that broader, older, wiser Non-Physical you is now also focused into the physical Being that you know as you. We refer to the Non-Physical part of you as your Inner Being. Physical Beings often think of themselves as either dead or alive, and in that line of thinking they sometimes acknowledge that they existed in the Non-Physical realm before coming forth into their physical body, and that, following their physical death, they will return to that Non-Physical realm. But few people actually understand that the Non-Physical part of them remains currently, powerfully, and predominantly focused in the Non-Physical realm while a part of that perspective flows into this physical perspective and their now physical body. An understanding of both of these perspectives and their relationship to each other is essential for a true understanding of whoyou-are and of how to understand what you have intended as you came forth into this physical body. Some call that Non-Physical part the “Higher Self” or “Soul.” It matters not what you call it, but it is of great value for you to acknowledge that your Inner Being exists, for only when you consciously understand the relationship between you and your Inner Being do you have true guidance. We ~ Esther Hicks,

IN CHAPTERS [60/60]



   12 Integral Yoga
   8 Occultism
   3 Yoga
   3 Theosophy
   3 Philosophy


   48 Sri Aurobindo
   4 Rudolf Steiner
   3 Ken Wilber
   2 Swami Krishnananda
   2 Alice Bailey
   2 Aleister Crowley


   18 The Synthesis Of Yoga
   6 Letters On Yoga II
   3 The Secret Doctrine
   3 The Life Divine
   3 The Human Cycle
   3 Talks
   3 Sex Ecology Spirituality
   3 Knowledge of the Higher Worlds
   3 Essays On The Gita
   2 The Study and Practice of Yoga
   2 Magick Without Tears
   2 A Treatise on Cosmic Fire


02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) - this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That's the whole matter, put as briefly as possible.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The root of the Cosmic Evil is in Matter. From there it shoots up and overshadows the upper layers of our being and consciousness. Even if the mind is cleaned, the vital cleared, still if the physical consciousness is not sufficiently probed into, purified and reclaimed, then nothing permanent is done, one would build upon sand. All efforts, spiritual or other, at the regeneration and reformation of mankind and a good many individual endeavours too have come to a sorry end, because the foundation was not laid sufficiently deep and secure. One must dig into Matter as far down as possiblelike Rishi Agastya in the Vedaeven to the other end. For there is another mystery there, perhaps the Mystery of mysteries. The deeper you go down into Matter, as you clear up the jungle and bring in the higher light, you discover and unlock strange and mighty energies of consciousness secreted there, even like the uranium pile in the atomic world. It is revealed to you that Inconscience is not total absence of consciousness, it is simply consciousness asleep, in-gathered, entranced. And this nether consciousness is, after all, one with the supreme Consciousness. It is itself the best weapon to bring about its own transformation. Not only the higher self, but the lower self too must be salvaged and saved by its own selftman tmnam uddharet.
   II

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  P.S. I must write at length about the higher self or "God within us," too easy to get muddled about it, and the subject requires careful preparation.
  666

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The above illustration has been used with definite intent, [109] but it should be pointed out that etheric congestion may lead to many forms of disease and of mental incompetence. Etheric congestion leads to the thickening of the web to an abnormal extent, and this thickening may prevent, for instance, contact with the higher self or principles and its resultants, idiocy and mental unbalance. It may lead to abnormal fleshy development, to the thickening of some internal organ, and consequent undue pressure; one portion of the etheric body being congested may lead to the entire physical condition being upset, resulting in diverse complaints.
  Destruction of tissue may lead to insanity of many kinds, especially those kinds deemed incurable. The burning of the web may let in extraneous astral currents against which man is helpless; the brain tissue may be literally destroyed by this pressure, and serious trouble be caused through the etheric ring-pass-not having been destroyed in some one place.
  --
  If a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from Those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. He may, by the uniting of the two fires of matter and the dual expression of mental fire, succeed in the complete destruction of the physical permanent atom, and thereby sever his connection with the higher self for aeons of time. H. P. B. has somewhat touched on this when speaking of "lost souls"; [lx]58 [lxi]59 we must here emphasise the reality of this dire disaster and sound a warning note to those who approach this subject of the fires of matter with all its latent dangers. The blending of these fires must be the result of spiritualised knowledge, and must be directed solely by the Light of the Spirit, who works through love and is love, and who seeks this unification and this utter merging not from the point of view of sense or of material gratification, but because liberation and purification is desired in order that the higher union with the Logos may be effected; this union must be desired, not for selfish ends, but because group perfection is the goal and scope for greater service to the race must be achieved.
  [128]

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  It likewise demonstrates, as yet imperfectly, as the vitalising factor in the thought forms fabricated by the thinker. As yet but few thought forms, comparatively, can be said to be constructed by the center of consciousness, the thinker, the Ego. Few people as yet are in such close touch with their higher self, or Ego, that they can build the matter of the mental plane into a form which can be truly said to be an expression of the thoughts, purpose or desire of their Ego, functioning through the physical brain. Most of the thought forms at present in circulation may be said to be aggregations of matter, built into form with the aid of kama-manas (or of desire faintly tinged with mind producing thus an admixture of astral and mental matter, mostly astral), and largely due to reflex elemental action.
  These dualities of expression are:
  --
  When the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the Divine Flame, then the man takes the fifth Initiation in this solar system, and has completed one of his greater cycles. [xiii]13 When the three blaze forth as one fire, liberation from matter, or from material form is achieved. Matter has been correctly adjusted to spirit, and finally the indwelling life slips forth out of its sheath which forms now only a channel for liberation.
  [48]
  --
  Just as it is not possible upon the physical plane for the physical vehicle fully to express the total point of development of the Ego or higher self, so it is not possible even for the Ego fully to sense and express the quality of spirit. Hence the utter impossibility for human consciousness justly to appraise the life of the spirit or Monad.
  b. The working of the flame divine under the Law of Synthesisa generic term which will be seen eventually to include the other two laws as subdivisions.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The act of self-control is the return of consciousness to a higher selfhood from a lower one. It is a rise from self to self, we may call it from the self that is involved in externality and objectivity, to a self that is less involved in this manner a return from objectivity to subjectivity through higher and higher degrees of ascent. But this process becomes extremely difficult on account of our weddedness to the senses. We have been habituated to look at things only through the senses, and we have no other way of knowing or judging. We immediately pass a judgement on anything that is seen with the eyes it is there in such-and-such a condition, it has such-and-such a value, it is real in this percentage. Our judgement of value and reality depends, therefore, unfortunately for us, on our sense-perceptions, so that external relationships are mistaken by us as realities. A reality is not a relationship; it is an existence by itself. So, self-control is a return of consciousness from its life of relationships, to a higher form of life where relationships become less and less palpable.
  The whole difficulty is in self-control, and this is the alpha and omega of yoga everything is here. It is practically impossible for ordinary people, because consciousness is involved there. If anything else had been involved, we would have done something. We ourselves are involved that is the meaning of consciousness getting involved and if we are involved in mistaken activity, how are we to rectify this activity? We are involved in this wrong action, and who is to rectify this wrong action? Not someone else that someone else cannot do anything in a matter where we are involved. This is the difficulty of self-control. It is not control by somebody; it is control by the self. It is control of oneself by oneself, and nothing can be more difficult in this world than this effort. But once we taste the joy of self-control, we will not like to taste even milk and honey in this world.

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The term 'indriya nigrah' means sense-control; 'atma nigrah' means self-control. Both these terms are often thought of as having a synonymous meaning and are used as such, but the term 'self' has a larger connotation than 'sense', as we already know. So the term 'self-control' should mean something much more than what is indicated by the term 'sense-control', because the senses are only a few of the functions of the self and not all the functions, while self-control implies a restriction imposed upon every function of the self, meaning thereby the lower self, which has to be regulated by the principle of the higher self. The self that has to be controlled is any self which is lower than the Universal Self. The degrees of self gradually go on increasing in their comprehensiveness as we rise higher and higher, so that it becomes necessary that at every step the immediately succeeding stage, which is more comprehensive, acts as the governing principle of the category of self just below. An analogy would be the syllabi or curricula of education we do not suddenly jump into the topmost level of studies. There is always a governing principle exercised by systems of education, wherein the immediately succeeding stage determines the needs of the immediately preceding condition. The self, as far as we are concerned at the present moment, can be regarded as that principle of individuality which comprehends all that we regard as 'we', or connected with us.
  The control of the self is, therefore, the refining of the individual personality in its manifold aspects, together with anything that may appear to belong to it, including taking into consideration all of its external relationships. Our individual existence is not limited to the physical body. It also includes its physical relationships - such as the family, for example. The members of a family are not visibly or physically attached to any individual in the family, not even to the head of the family, but there is an attachment psychologically; and the self is, therefore, to take note of that aspect of its individual existence. Both the internal structure and the external relationship are to be taken into consideration, because they are inseparable. We cannot say which precedes and which succeeds, or which has to come first and which later. They have to be taken into consideration simultaneously, almost.
  --
  What is this peculiar situation? The situation, precisely, is a misplacement of the values of life by a limitation of consciousness to a location called the individual. Therefore, yo buddhe paratastu sa there is something higher than the buddhi (the intellect) and the mind, in which we have to take refuge in order that even the mind may be directed along proper channels. Inasmuch as the mind is the general who orders the senses, if it has been instructed properly and advised well, then naturally it will give instructions to the senses accordingly. It comes finally to this: we have to take refuge in the Self not in the individual self, but in the higher self, whose principle alone can regenerate the mind and remove the miscalculated attitudes of the mind in respect of things, consequently enabling the mind to properly direct the senses in a desirable direction.
  The special term used in the Yoga Vasishtha for this kind of practice of the principle of the Self behind all things is 'brahmabhyasa'. Brahmabhyasa or atmabhyasa is the practice of the presence of God. A Christian mystic called Brother Lawrence used to practise this technique called 'The Practice of the Presence of God'. The technique involved the practise of the presence of God in everything. It is quite clear that the recognition of the presence of God in things will prevent us from going wrong because, in the presence of God, we would not do anything undesirable. So the recognition of the presence of God in all things is the final remedy for the errors of the mind, and subsequently, of course, of the mistaken movements of the senses.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. 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. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance.

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   the ability to come quickly to terms with himself, for he must here find his higher self in the truest sense of the word. He must rapidly decide in all things to listen to the inspiration of the spirit. There is no time for doubt or hesitation. Every moment of hesitation would prove that he was still unfit. Whatever prevents him from listening to the voice of the spirit must be courageously overcome. It is a question of showing presence of mind in this situation, and the training at this stage is concerned with the perfect development of this quality. All the accustomed inducements to act or even to think now cease. In order not to remain inactive he must not lose himself, for only within himself can he find the one central point of vantage where he can gain a firm hold. No one on reading this, without further acquaintance with these matters, should feel an antipathy for this principle of being thrown back on oneself, for success in this trial brings with it a moment of supreme happiness.
  At this stage, no less than at the others, ordinary life is itself an esoteric training for many. For anyone having reached the point of being able, when suddenly confronted with some task

1.05 - Some Results of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  Pictures, then, of a spiritual kind are first encountered by the student on his progress into higher worlds; and the reality to which these pictures correspond is actually within himself. He should be far enough advanced to refrain from desiring reality of a more robust kind at this initial stage, and to regard these pictures as timely. He will soon meet something quite new within this world of pictures. His lower self is before him as a mirrored image; but from within this image there appears the true reality of his higher self. Out of the picture of his lower personality the form of the spiritual ego becomes visible. Then threads are spun from the latter to other and higher spiritual realities.
  This is the moment when the two-petalled lotus in the region of the eyes is required. If it now begins to stir, the student finds it possible to bring his higher ego in contact with higher spiritual beings. The currents form this lotus flower flow toward the higher realities in such a way that the movements in question are fully apparent to the individual. Just as the light renders the physical
  --
  It is at this stage of development especially that the value of sound judgment and a training in clear and logical thought come to the fore. The higher self, which hitherto slumbered unconsciously in an embryonic state, is now born into conscious existence. This is not a figurative but a positive birth in the spiritual world, and the being now born, the higher self, must enter that world with all the necessary organs and aptitudes if it is to be capable of life. Just as nature must provide for a child being born into the world with suitable eyes and ears, to too, the laws of self-development must provide for the necessary capacities with which the higher self can enter existence. These laws governing the development of the higher spiritual organs are none other than the laws of sound reason and morality of the physical world. The spiritual self matures in the
   p. 184
   physical self as a child in the mother's womb. The child's health depends upon the normal functioning of natural laws in the maternal womb. The constitution of the spiritual self is similarly conditioned by the laws of common intelligence and reason that govern physical life. No one can give birth to a soundly constituted higher self whose life in thought and feeling, in the physical world, is not sound and healthy. Natural, rational life is the basis of all genuine spiritual development. Just as the child when still in the maternal womb lives in accordance with the natural forces to which it has access, after its birth, through its organs of sense, so, too, the human higher self lives in accordance with the laws of the spiritual world, even during physical existence. And even as the child, out of a dim life instinct, acquired the requisite forces, so, too, can man acquire the powers of the spiritual world before his higher self is born. Indeed, he must do this if the latter is to enter the world as a fully developed being. It would be quite wrong for anyone to say: "I cannot accept the teachings of spiritual science until I myself become a seer," for without inward application
   p. 185
  --
   direct knowledge of his higher self. He learns how his higher self is connected with exalted spiritual beings and forms with them a united whole. He sees how the lower self originates in a higher world, and it is revealed to him how his higher nature outlasts his lower. He can now distinguish the imperishable in himself from the perishable; that is, he learns through personal insight to understand the doctrine of the incarnation of the higher self in the lower. It will become plain to him that he is part of a great spiritual complex and that his qualities and destiny are due to this connection. He learns to recognize the law of his life, his karma. He realizes that his lower self, constituting his present existence, is only one of the forms which his higher being can adopt. He discerns the possibility of working down from his higher self in his lower self, so that he may perfect himself ever more and more. Now, too, he can comprehend the great differences between human beings in regard to their level of perfection. He becomes aware that there are others above him who have already traversed the stages which still lie before him, and he realizes that the teachings and deeds of such men
   p. 187
  --
  These, then, are the gifts which the student owes to his development at this stage: insight into his higher self; insight into the doctrine of the incarnation of this higher being in a lower; insight into the laws by which life in the physical world is regulated according to its spiritual connections, that is, the law of karma; and finally, insight into the existence of the great initiates.
  Thus it is said of a student who has reached this stage, that all doubt has vanished from him. His former faith, based on reason and sound thoughts, is now replaced by knowledge and insight which nothing can undermine. The various religions have presented, in their ceremonies, sacraments, and rites, externally

1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The second psychic truth the individual has to grasp is this, that he is not only himself, but is in solidarity with all of his kind,let us leave aside for the moment that which seems to be not of his kind. That which we are has expressed itself through the individual, but also through the universality, and though each has to fulfil itself in its own way, neither can succeed independently of the other. The society has no right to crush or efface the individual for its own better development or self-satisfaction; the individual, so long at least as he chooses to live in the world, has no right to disregard for the sake of his own solitary satisfaction and development his fellow-beings and to live at war with them or seek a selfishly isolated good. And when we say, no right, it is from no social, moral or religious standpoint, but from the most positive and simply with a view to the law of existence itself. For neither the society nor the individual can so develop to their fulfilment. Every time the society crushes or effaces the individual, it is inflicting a wound on itself and depriving its own life of priceless sources of stimulation and growth. The individual too cannot flourish by himself; for the universal, the unity and collectivity of his fellow-beings, is his present source and stock; it is the thing whose possibilities he individually expresses, even when he transcends its immediate level, and of which in his phenomenal being he is one result. Its depression strikes eventually at his own sources of life, by its increasing he also increases. This is what a true subjectivism teaches us,first, that we are a higher self than our ego or our members, secondly, that we are in our life and being not only ourselves but all others; for there is a secret solidarity which our egoism may kick at and strive against, but from which we cannot escape. It is the old Indian discovery that our real Iis a Supreme Being which is our true self and which it is our business to discover and consciously become and, secondly, that that Being is one in all, expressed in the individual and in the collectivity,2 and only by admitting and realising our unity with others can we entirely fulfil our true self-being.3
  Of these two truths mankind has had some vague vision in the principle with regard to the individual, though it has made only a very poor and fragmentary attempt to regard them in practice and in nine-tenths of its life has been busy departing from themeven where it outwardly professed something of the law. But they apply not only to the individual but to the nation. Here was the first error of the German subjectivism. Reasoning of the Absolute and the individual and the universal, it looked into itself and saw that in fact, as a matter of life, That seemed to express itself as the ego and, reasoning from the conclusions of modern Science, it saw the individual merely as a cell of the collective ego. This collective ego was, then, the greatest actual organised expression of life and to that all ought to be subservient, for so could Nature and its evolution best be assisted and affirmed. The greater human collectivity exists, but it is an inchoate and unorganised existence, and its growth can best be developed by the better development of the most efficient organised collective life already existing; practically, then, by the growth, perfection and domination of the most advanced nations, or possibly of the one most advanced nation, the collective ego which has best realised the purpose of Nature and whose victory and rule is therefore the will of God. For all organised lives, all self-conscious egos are in a state of war, sometimes overt, sometimes covert, sometimes complete, sometimes partial, and by the survival of the best is secured the highest advance of the race. And where was the best, which was the most advanced, self-realising, efficient, highest-cultured nation, if not, by common admission as well as in Germanys own self-vision, Germany itself? To fulfil then the collective German ego and secure its growth and domination was at once the right law of reason, the supreme good of humanity and the mission of the great and supreme Teutonic race.4

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  All must be taken to a spiritual height and placed upon a spiritual basis; the presence of an inner spiritual change and an outer transformation must be enforced upon the whole of life and not merely on a part of life; all must be accepted that is helpful towards this change or admits it, all must be rejected that is incapable or inapt or refuses to submit itself to the transforming movement. There must be no attachment to any form of things or of life, any object, any activity; all must be renounced if need be, all must be admitted that the Divine chooses as its material for the divine life. But what accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the comm and of the Divine Guide of the Yoga, the vision of the higher self or Spirit, the illumined guidance of the Master. The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its determinant or its leader.
  Equally, a combination or a compromise between two orders of consciousness, the spiritual and the mental or the spiritual and the vital or a mere sublimation from within of Life outwardly unchanged cannot be the law or the aim of the Yoga.

1.06 - The Transformation of Dream Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  When the student has acquired this faculty there arises before his spiritual eyes something of the picture described in the preceding chapter, and he can henceforth discern all that the spiritual world contains as the cause of the physical world. Above all things he can perceive and gain knowledge of his own higher self in this world. The next task now confronting him is to grow, as it were, into this higher self, that is, really to regard it as his own true self and to act accordingly. He realizes ever more clearly and intensely that his physical body and what he hitherto called his "I" are merely the instruments of his higher self. He adopts an attitude toward his lower self such as a person limited to the world of the senses adopts toward some instrument or vehicle that serves him. No one includes as part of himself the vehicle in which he is traveling, even though he says: "I travel"; so, too, when an inwardly developed person says: "I go through the door," his actual conception is: "I carry my body
   p. 195

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  As usual, this new centauric stage possesses not just a new cognitive capacity (vision-logic)-it also involves a new sense of identity (centauric), with new desires, new drives, new needs, new perceptions, new terrors, and new pathologies: it is a new and higher self in a new and wider world of others. And Broughton has very carefully mapped out the developmental stages of self and knowing that lead up to this new centauric mode of being-in-the-world.7
  To simplify considerably, Broughton asked individuals from preschool age to early adulthood: what or where is your self?

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this wearisome condition of humanity is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in order that he may become identified with that higher self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works are not and cannot be a proximate means of union with God. The proximate means is intellect, in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favour able to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.
  In Wu Chng-ns extraordinary masterpiece (so admirably translated by Mr. Arthur Waley) there is an episode, at once comical and profound, in which Monkey (who, in the allegory, is the incarnation of human cleverness) gets to heaven and there causes so much trouble that at last Buddha has to be called in to deal with him. It ends in the following passage.

1.08 - Adhyatma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  8. Subdue the lower self by the higher self. Annihilate all desires. Slay egoism. Destroy all attachments. Meditate and rest peacefully in your own Innermost Atman, which is Existence, Consciousness and Bliss Absolute.
  9. If you want to attain immortality, go beyond the pairs of opposites.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  At the same time, this is no mere solipsism. It is a higher self or I, most assuredly, but also a higher Truth (or It) and a wider Community (or We)-the Over-Soul as the World Soul in the commonwealth of all beings as an objective State of Affairs.24 The Big Three in yet deeper unfoldings, higher reaches, wider communities, stronger affirmations. .
  At the subtle level, this process of "interiorization" or "within-and-beyond" intensifies-a new transcendence with a new depth, a new embrace, a higher consciousness, a wider identity-and the soul and God enter an even deeper interior marriage, which discloses at its summit a divine union of Soul and Spirit, a union prior to any of its manifestations as matter or life or mind, a union that outshines any conceivable nature, here or anywhere else.

1.1.01 - Certitudes, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  We may not know him as God, we may know him as Nature, our higher self, Infinity, some ineffable goal. It was so that Buddha approached Him; so approaches him the rigid Adwaitin. He is accessible even to the Atheist. To the materialist He disguises Himself in matter. For the Nihilist he waits ambushed in the bosom of Annihilation.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Soma-wine was the physical symbol of the amr.ta, the immortalising delight of the divine ecstasy won by the sacrifice, offered to the gods and drunk by men. The offering itself is whatever working of his energy, physical or psychological, is consecrated by him in action of body or action of mind to the gods or God, to the Self or to the universal powers, to one's own higher self or to the Self in mankind and in all existences.
  This elaborate explanation of the Yajna sets out with a vast and comprehensive definition in which it is declared that the act and energy and materials of the sacrifice, the giver and receiver of the sacrifice, the goal and object of the sacrifice are all the one Brahman. "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman-fire,
  --
  Brahman-fire." The former conceive of the Divine in various forms and powers and seek him by various means, ordinances, dharmas, laws or, as we might say, settled rites of action, selfdiscipline, consecrated works; for the latter, those who already know, the simple fact of sacrifice, of offering whatever work to the Divine itself, of casting all their activities into the unified divine consciousness and energy, is their one means, their one dharma. The means of sacrifice are various; the offerings are of many kinds. There is the psychological sacrifice of self-control and self-discipline which leads to the higher self-possession and self-knowledge. "Some offer their senses into the fires of control, others offer the objects of sense into the fires of sense, and others offer all the actions of the sense and all the actions of the vital force into the fire of the Yoga of self-control kindled by knowledge." There is, that is to say, the discipline which receives the objects of sense-perception without allowing the mind to be disturbed or affected by its sense-activities, the senses themselves becoming pure fires of sacrifice; there is the discipline which stills the senses so that the soul in its purity may appear from behind the veil of mind-action, calm and still; there is the discipline by which, when the self is known, all the actions of the senseperceptions and all the action of the vital being are received into that one still and tranquil soul. The offering of the striver after perfection may be material and physical, dravya-yajna, like that consecrated in worship by the devotee to his deity, or it may be the austerity of his self-discipline and energy of his soul directed to some high aim, tapo-yajna, or it may be some form of Yoga like the Pranayama of the Rajayogins and Hathayogins, or any other yoga-yajna. All these tend to the purification of the being; all sacrifice is a way towards the attainment of the highest.
  The one thing needful, the saving principle constant in all these variations, is to subordinate the lower activities, to diminish the control of desire and replace it by a superior energy, to abandon the purely egoistic enjoyment for that diviner delight

1.15 - The Suprarational Good, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  In the outward history of our ascent this does not at first appear clearly, does not appear perhaps at all: there the evolution of man in society may seem to be the determining cause of his ethical evolution. For ethics only begins by the demand upon him of something other than his personal preference, vital pleasure or material self-interest; and this demand seems at first to work on him through the necessity of his relations with others, by the exigencies of his social existence. But that this is not the core of the matter, is shown by the fact that the ethical demand does not always square with the social demand, nor the ethical standard always coincide with the social standard. On the contrary, the ethical man is often called upon to reject and do battle with the social demand, to break, to move away from, to reverse the social standard. His relations with others and his relations with himself are both of them the occasions of his ethical growth; but that which determines his ethical being is his relations with God, the urge of the Divine upon him whether concealed in his nature or conscious in his higher self or inner genius. He obeys an inner ideal, not an outer standard; he answers to a divine law in his being, not to a social claim or a collective necessity. The ethical imperative comes not from around, but from within him and above him.
  It has been felt and said from of old that the laws of right, the laws of perfect conduct are the laws of the gods, eternal beyond, laws that man is conscious of and summoned to obey. The age of reason has scouted this summary account of the matter as a superstition or a poetical imagination which the nature and history of the world contradict. But still there is a truth in this ancient superstition or imagination which the rational denial of it misses and the rational confirmations of it, whether Kants categorical imperative or another, do not altogether restore. If mans conscience is a creation of his evolving nature, if his conceptions of ethical law are mutable and depend on his stage of evolution, yet at the root of them there is something constant in all their mutations which lies at the very roots of his own nature and of world-nature. And if Nature in man and the world is in its beginnings infra-ethical as well as infrarational, as it is at its summit supra-ethical as well as suprarational, yet in that infraethical there is something which becomes in the human plane of being the ethical, and that supra-ethical is itself a consummation of the ethical and cannot be reached by any who have not trod the long ethical road. Below hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.

1.18 - Mind and Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  16:But there is still another clearer reflective mentality behind the dynamic and vital which is capable of escaping from this absorption in life and views itself as assuming life and body in order to image out in active relations of energy that which it perceives in will and thought. It is the source of the pure thinker in us; it is that which knows mentality in itself and sees the world not in terms of life and body but of mind; it is that4 which, when we get back to it, we sometimes mistake for the pure spirit as we mistake the dynamic mind for the soul. This higher mind is able to perceive and deal with other souls as other forms of its pure self; it is capable of sensing them by pure mental impact and communication and no longer only by vital and nervous impact and physical indication; it conceives too a mental figure of unity, and in its activity and its will it can create and possess more directly - not only indirectly as in the ordinary physical life - and in other minds and lives as well as its own. But still even this pure mentality does not escape from the original error of mind. For it is still its separate mental self which it makes the judge, witness and centre of the universe and through it alone strives to arrive at its own higher self and reality; all others are "others" grouped to it around itself: when it wills to be free, it has to draw back from life and mind in order to disappear into the real unity. For there is still the veil created by Avidya between the mental and supramental action; an image of the Truth gets through, not the Truth itself.
  17:It is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are. And so we perceive that the Mind was really a subordinate action and instrumentation of the Truth-consciousness. So long as it is not separated in self-experience from the enveloping Masterconsciousness and does not try to set up house for itself, so long as it serves passively as an instrumentation and does not attempt to possess for its own benefit, Mind fulfils luminously its function which is in the Truth to hold forms apart from each other by a phenomenal, a purely formal delimitation of their activity behind which the governing universality of the being remains conscious and untouched. It has to receive the truth of things and distribute it according to the unerring perception of a supreme and universal Eye and Will. It has to uphold an individualisation of active consciousness, delight, force, substance which derives all its power, reality and joy from an inalienable universality behind. It has to turn the multiplicity of the One into an apparent division by which relations are defined and held off against each other so as to meet again and join. It has to establish the delight of separation and contact in the midst of an eternal unity and intermiscence. It has to enable the One to behave as if He were an individual dealing with other individuals but always in His own unity, and this is what the world really is. The mind is the final operation of the apprehending Truth-consciousness which makes all this possible, and what we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflict to the harmonious play of the supreme Truth in its universal manifestation.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  He sees, as the Gita puts it, that he is himself his own enemy and his own friend, and therefore he takes care not to dethrone himself by casting his being into the hands of desire and passion, natmanam avasadayet, but delivers himself out of that imprisonment by his own inner power, uddhared atmanatmanam; for whoever has conquered his lower self, finds in his higher self his best friend and ally. He becomes satisfied with knowledge, master of his senses, a Yogin by sattwic equality, - for equality is
  Yoga, samatvam yoga ucyate, - regarding alike clod and stone and gold, tranquil and self-poised in heat and cold, suffering and happiness, honour and disgrace. He is equal in soul to friend and enemy and to neutral and indifferent, because he sees that these are transitory relations born of the changing conditions of life.

1.23 - Conditions for the Coming of a Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  A spiritual age of mankind will perceive this truth. It will not try to make man perfect by machinery or keep him straight by tying up all his limbs. It will not present to the member of the society his higher self in the person of the policeman, the official and the corporal, nor, let us say, in the form of a socialistic bureaucracy or a Labour Soviet. Its aim will be to diminish as soon and as far as possible the need of the element of external compulsion in human life by awakening the inner divine compulsion of the spirit within and all the preliminary means it will use will have that for its aim. In the end it will employ chiefly if not solely the spiritual compulsion which even the spiritual individual can exercise on those around him, and how much more should a spiritual society be able to do it,that which awakens within us in spite of all inner resistance and outer denial the compulsion of the Light, the desire and the power to grow through ones own nature into the Divine. For the perfectly spiritualised society will be one in which, as is dreamed by the spiritual anarchist, all men will be deeply free, and it will be so because the preliminary condition will have been satisfied. In that state each man will be not a law to himself, but the law, the divine Law, because he will be a soul living in the Divine Reality and not an ego living mainly if not entirely for its own interest and purpose. His life will be led by the law of his own divine nature liberated from the ego.
  Nor will that mean a breaking up of all human society into the isolated action of individuals; for the third word of the Spirit is unity. The spiritual life is the flower not of a featureless but a conscious and diversified oneness. Each man has to grow into the Divine Reality within himself through his own individual being, therefore is a certain growing measure of freedom a necessity of the being as it develops and perfect freedom the sign and the condition of the perfect life. But also, the Divine whom he thus sees in himself, he sees equally in all others and as the same Spirit in all. Therefore too is a growing inner unity with others a necessity of his being and perfect unity the sign and condition of the perfect life. Not only to see and find the Divine in oneself, but to see and find the Divine in all, not only to seek ones own individual liberation or perfection, but to seek the liberation and perfection of others is the complete law of the spiritual being. If the divinity sought were a separate godhead within oneself and not the one Divine, or if one sought God for oneself alone, then indeed the result might be a grandiose egoism, the Olympian egoism of a Goe the or the Titanic egoism imagined by Nietzsche, or it might be the isolated self-knowledge or asceticism of the ivory tower or the Stylites pillar. But he who sees God in all, will serve freely God in all with the service of love. He will, that is to say, seek not only his own freedom, but the freedom of all, not only his own perfection, but the perfection of all. He will not feel his individuality perfect except in the largest universality, nor his own life to be full life except as it is one with the universal life. He will not live either for himself or for the State and society, for the individual ego or the collective ego, but for something much greater, for God in himself and for the Divine in the universe.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Then I mean to ask if the lower self is aware independently of the higher self?
  D.: Yes, at times
  --
  D.: The higher self.
  M.: Does the higher self have a body and say that the master is away from it? Does it speak through your mouth? Are you apart from that?
  D.: Can you kindly advise me how I can train myself to be aware of what I do even without the body, as in sleep?

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Then I mean to ask if the lower self is aware independently of the higher self?
  333
  --
  D.: The higher self.
  M.: Does the higher self have a body and say that the master is away from it? Does it speak through your mouth? Are you apart from that?
  D.: Can you kindly advise me how I can train myself to be aware of what I do even without the body, as in sleep?

1.3.02 - Equality The Chief Support, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature, - wrong idea, wrong feeling, wrong speech, wrong action, - and by wrong is meant what departs from the Truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, - not glossed over or defended, - and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true consciousness.
  Complete samata takes long to establish and it is dependent on three things - the soul's self-giving to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady, long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata.

1.4.01 - The Divine Grace and Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
   must be leading towards that higher state of things. It is leading the individual, certainly, and the world, presumably, towards the higher state, but through the double terms of knowledge and ignorance, light and darkness, death and life, pain and pleasure, happiness and suffering; none of the terms can be excluded until the higher status is reached and established. It is not and cannot be, ordinarily, a guidance which at once rejects the darker terms or still less a guidance which brings us solely and always nothing but happiness, success and good fortune. Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine, eventually towards a highest
  Light, Truth and Bliss; the rest is secondary, sometimes a means, sometimes a result, not a primary purpose.

1.43 - The Holy Guardian Angel is not the Higher Self but an Objective Individual, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.43 - The Holy Guardian Angel is not the higher self but an Objective Individual
  class:chapter

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  The self-possessed and healthy subject has an active and present consciousness of the ordered whole of his individual world, into the system of which he subsumes each special content of sensation, idea, desire, inclination, etc., as it arises, so as to insert them in their proper place, He is the dominant genius over these particularities. Between this and insanity the difference is like that between waking and dreaming: only that in insanity the dream falls within the waking limits, and so makes part of the actual self- feeling. Error and that sort of thing is a proposition consistently admitted to a place in the objective interconnection of things. In the concrete, however, it is often difficult to say where it begins to become derangement. A violent, but groundless and senseless outburst of hatred, etc., may, in contrast to a presupposed higher self-possession and stability of character, make its victim seem to be beside himself with frenzy. But the main point in derangement is the contradiction which a feeling with a fixed corporeal embodiment sets up against the whole mass of adjustments forming the concrete consciousness. The mind which is in a condition of mere being, and where such being is not rendered fluid in its consciousness, is diseased. The contents which are set free in this reversion to mere nature are the self-seeking affections of the heart, such as vanity, pride, and the rest of the passions - fancies and hopes - merely personal love and hatred. When the influence of self-possession and of general principles, moral and theoretical, is relaxed, and ceases to keep the natural temper under lock and key, the, earthly elements are set free - that evil which is always latent in the heart, because the heart as immediate is natural and selfish. It is the evil genius of man which gains the upper hand in insanity, but in distinction from and contrast to the better and more intelligent part, which is there also. Hence this state is mental derangement and distress. The right psychical treatment therefore keeps in view the truth that insanity is not an abstract loss of reason (neither in the point of intelligence nor of will and its responsibility), but only derangement, only a contradiction in a still subsisting reason; - just as physical disease is not an abstract, i.e. mere and total, loss of health (if it were that, it would be death), but a contradiction in it. This humane treatment, no less benevolent than reasonable (the services of Pinel towards which deserve the highest acknowledgement), presupposes the patient's rationality, and in that assumption has the sound basis for dealing with him on this side - just as in the case of bodily disease the physician bases his treatment on the vitality which as such still contains health.
  (c) Habit[7]

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  They discovered that his higher self was the Self of his Universe
  and that by a certain manner of action, by a certain spirit in

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Many individuals intuit the Over-Soul (or higher) and yet unpack that intuition, interpret that intuition, in terms merely or solely of the higher self, the Inner Voice, the care of the Soul, interior Witnessing, the Universal Mind, pure Awareness, transcendental Consciousness, or similar such Upper-Left quadrant terms. And however true that aspect of the intuition is, this unpacking leaves out, or seriously diminishes, the "we" and the "it" dimensions. It leaves out the social and cultural and objective manifestations: it fails to give a seamless account of the types of community and social service and cultural activity that are inherently demanded by a higher self; it ignores or neglects the changes in the techno-economic infrastructures that support each and every type of embodied self (whether higher or lower or anything in between); it ignores the overall objective state of affairs or objective reality that does not detract from the Self but is an unavoidable aspect of that Self's very manifestation.
  The idea seems to be that if I can just contact my higher self, then everything else will take care of itself. But this fails miserably to see that Spirit manifests always and simultaneously as the four quadrants of the Kosmos. Spirit (at any level) manifests as a self in a community with social and cultural foundations and objective correlates, and thus any higher self will inextricably involve a wider community existing in a deeper objective state of affairs.
  Contacting the higher self is not the end of all problems but the beginning of the immense and difficult new work to be done.
  Thus, intuiting Spirit but interpreting it merely in "I" terms as a higher self or whatnot (Upper-Left quadrant)-this ends up being a merely Ascending Path, with no sincere and well-conceived interpretations of exactly how to go about embracing the manifest world in all its dimensions. It is the old Fichtean move. It is still caught in one pole of the fundamental Enlightenment paradigm: the pure Ego, the pure Self, will solve all problems.
  And thus the lingering suspicion that soaks these approaches: if you really care about the world, or worry about the world, then you can't actually be contacting the higher self (because the higher self would take care of that: your "concern" or "worry" for the world shows you haven't found the true Self). Whereas in fact, it is just the opposite: the more you contact the higher self, the more you worry about the world, as a component of your Very Self, the Self of each and all. Emptiness is Form. Brahman is the World. To finally contact Brahman is to ultimately engage the World.
  Thus, a true and profound intuition is corrupted, or distorted, or tilted, by a well-meaning but not very adequate interpretation. The intuition of Spirit is unpacked poorly, hastily, and the Gift is damaged in the process. Conversely, a more graceful unpacking facilitates further and deeper intuitions, intuitions touching the I and the We and the It domains: not just how to contact the higher self, but how to see it embraced in culture, embodied in nature, and embedded in social institutions.
  Realized, embraced, embodied, embedded: a more graceful interpretation covering all four quadrants (because Spirit itself manifests as all four quadrants) facilitates the birth of that Spirit which is demanding the interpretation. Graceful interpretation midwifes Spirit's birth, Spirit's descent. The more adequately I can interpret the intuition of Spirit, the more that Spirit can speak to me, the more the channels of communication are open, leading from communication to communion to union to identity.
  And Spirit's interpretation merely as a higher self is not very graceful, I don't think.1
  Likewise, there are many good souls who have a profound intuition of Spirit but unpack that intuition in merely "It" terms, describing Spirit as the sum total of all phenomena or processes interwoven together in a great unified system or net or web or implicate order or unified field (Lower-Right quadrant). All of which is true enough, but all of which leaves out entirely the interior dimensions of "I" and "we." This less-than-adequate interpretation is monological to the core, flatl and through and through.
  --
  The pure Eco approach, like its cousin the pure Ego (or pure Self) approach, simply reduces all of Spirit's dimensions to one privileged domain, crippling the full emergence and descent of Spirit itself. Just as the idea in the pure Self camp is that if we simply contact the higher self, all our problems will be solved, so the idea in the pure Eco approach is that if we can just demonstrate, once and for all, the unified and holistic nature of the pure Eco, then that will solve all our problems. That forceful demonstration (that Spinozist proof in objective terms) will itself compel all individuals to transform to ultimate unity, or so it is maintained.
  Thus, the only "interior" change this camp recognizes is the single change from holding an atomistic conception to holding a holistic conception. Because this camp centers on exteriors, it has an incredibly naive and anemic conception of all the inner and interior developments necessary in order to be able to embrace the All. Further, in recognizing only this "single" change from atomistic to holistic concepts, it misses the crucial fact that change of beliefs does not mean change of consciousness. It means simply a new translation, not necessarily a new transformation.
  --
  The " higher self" camp is notoriously immune to social concerns. Everything that happens to one is said to be "one's own choice"-the hyper-agentic higher self is responsible for everything that happens-this is the monological and totally disengaged Ego gone horribly amok in omnipotent self-only fantasies. This simply represses the networks of communions that are just as important as agency in constituting the manifestation of Spirit.
  This is not Eros; this is Phobos-a withdrawal from social engagement and intersubjective action. All of this totally overlooks the fact that Spirit manifests not only as Self (I) but as intersubjective Community (We) and as an objective State of Affairs (It)-as Buddha, Sangha, Dharma-each inseparably interwoven with the others and interwoven in the Good and the Goodness of the All.
  --
  My point, then, is that the World Soul is very often being correctly and profoundly intuited but not very gracefully interpreted. It tends to be interpreted as either a higher self or a Gaia-self, both dualistic to the core, and both trying to convert the other by proselytizing their wounds. They represent respectively not Eros and Agape, but Phobos and Thanatos.
  It comes to the same thing to say that, to the extent that individuals in modernity even attempt a genuine spirituality, they still tend to fall into either a purely Ascending higher self, or a purely Descending biospheric self.
  The Ascenders have recourse to various forms of Gnosticism, Theravadin Buddhism, a type of Advaita Vedanta, a "higher Inner Voice," the inner Holy Spirit, archetypal psychology, the care of the Soul, contacting the higher self-all of which are true enough and altogether important; but in their partiality, in their exclusively Ascending bent, they attempt to get out of flatl and by denying it altogether: Phobos, the fear-laden hand of earth-denying, community-denying, body-denying, sensory-denying escape.
  The Descenders, on the other hand, have recourse to the visible, sensible God/dess-but that profound truth, cut off from its complementary Ascending current, degenerates into geocentric, egocentric, highly individualistic and anti-authoritarian stances, desiring to preserve themselves in the free play of uncoerced shadows.16 By becoming one with the Shadows and seamlessly inserting ourselves into a denatured nature, salvation will finally be found-and if it doesn't seem to be working, just insert harder.

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which is called the immortality of the soul. When he knows that there are states beyond the material and lives behind and before him, at any rate a pre-existence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, to begin to fathom the abyss of the Inconscient and depths of the subconscient and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the mould of this enlarging self-knowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a limited and partial into the perfect possession and enjoyment of a true and complete existence.
  In the course of this progress he discovers step by step the unity of the three categories with which he started. For, first, he finds that in his manifest being he is one with cosmos and Nature; mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient, - these in their various relations and the result of their relations are cosmos and are Nature. But he finds too that in all which stands behind them or on which they are based, he is one with God; for the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, - all this is what we mean by God, and in all this his own being goes back to God and derives from it; he is the Absolute, the Self, the Spirit self-projected in a multiplicity of itself into cosmos and veiled in Nature. In both of these realisations he finds his unity with all other souls and beings, - relatively in Nature, since he is one with them in mind, vitality, matter, soul, every cosmic principle and result, however various in energy and act of energy, disposition of principle and disposition of result, but absolutely in God, because the one Absolute, the one Self, the one Spirit is ever the Self of all and the origin, possessor and enjoyer of their multitudinous diversities.

2.21 - The Ladder of Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But for the vital plane also it is possible, even as on the physical, to rise to a certain spiritual greatness in its own kind. It is open to the vital man to lift himself beyond the conceptions and energies natural to the desire-soul and the desire-plane. He can develop a higher mentality and, within the conditions of the vital being, concentrate upon some realisation of the Spirit or Self behind or beyond its forms and powers. In this spiritual realisation there would be a less strong necessity of quietism; for there would be a greater possibility of an active effectuation of the bliss and power of the Eternal, mightier and more self-satisfied powers, a richer flowering of the dynamic Infinite. Nevertheless that effectuality could never come anywhere near to a true and integral perfection; for the conditions of the desire-world are, like those of the physical, improper to the development of the complete spiritual life. The vital being too must develop spirit to the detriment of his fullness, activity and force of life in the lower hemisphere of our existence and turn in the end away from the vital formula, away from life either to the Silence or to an ineffable Power beyond him. If he does not withdraw from life, he must remain enchained by life, limited in his self-fulfilment by the downward pull of the desire-world in its own right alone, and its dominant rajasic principle. On the vital plane also a perfect perfection is impossible; the soul that attains only so far would have to return to the physical life for a greater experience, a higher self-development, a more direct ascent to the Spirit.
  Above matter and life stands the principle of mind, nearer to the secret Origin of things. The Spirit poised in mind becomes the mental self of a mental world and dwells there in the reign of its own pure and luminous mental Nature. There it acts in the intense freedom of the cosmic Intelligence supported by the combined workings of a psycho-mental and a higher emotional mind-force, subtilised and enlightened by the clarity and happiness of the sattwic principle proper to the mental existence. In the individual the spirit so poised becomes a mental soul, manomaya purusa, in whose nature the clarity and luminous power of the mind acts in its own right independent of any limitation or oppression by the vital or corporeal instruments; it rather rules and determines entirely the forms of its body and the powers of its life. For mind in its own plane is not limited by life and obstructed by matter as it is here in the earth-process. This mental soul lives in a mental or subtle body which enjoys capacities of knowledge, perception, sympathy and interpenetration with other beings hardly imaginable by us and a free, delicate and extensive mentalised sense-faculty not limited by the grosser conditions of the life nature or the physical nature.

2.2.1 - The Prusna Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  within. This too departeth into the higher self which is
  Imperishable.

2.21 - Towards the Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  One must become an understanding unattached in all things, asakta-buddhih. sarvatra. Then all desire passes away from the soul in its silence; it is free from all longings, vigata-spr.hah.. That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature, jitatma. And all this amounts to an absolute inner renunciation of the desire of things, sannyasa.
  Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin. But because the word usually signifies as well an outward renunciation or sometimes even that alone, the Teacher uses another word, tyaga, to distinguish the inward from the outward withdrawal and says that Tyaga is better than

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Thus the being of Vijnana is in all its activities a play of perfected knowledge-power, will-power, delight-power, raised to a higher than the mental, vital and bodily level. All-pervasive, universalised, freed from egoistic personality and individuality, it is the play of a higher self, a higher consciousness and therefore a higher force and higher delight of being. All that acts in the Vijnana in the purity, in the right, in the truth of the superior or divine prakriti. Its powers may often seem to be what are caned in ordinary Yogic parlance Siddhis, by the Europeans occult powers, shunned and dreaded by devotees and by many Yogins as snares, stumbling-blocks, diversions from the true seeking after the Divine. But they have that character and are dangerous here because they are sought in the lower being, abnormally, by the ego for an egoistic satisfaction. In the Vijnana they are neither occult nor Siddhis, but the open, unforced and normal play of its nature. The Vijnana is the Truth-power and Truth-action of the divine Being in its divine identities, and, when this acts through the individual lifted to the gnostic plane, it fulfils itself unperverted, without fault or egoistic reaction, without diversion from the possession of the Divine. There the individual is no longer the ego, but the free Jiva domiciled in the higher divine nature of which he is a portion, paraf prakrtir jivabhita, the nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine shakti.
  In the Vijnana the right relation and action of Purusha and prakriti are found, because there they become unified and the Divine is no longer veiled in Maya. All is his action. The Jiva no longer says, "I think, I act, I desire, I feel"; he does not even say like the Sadhaka striving after unity but before he has reached it, "As appointed by Thee seated in my heart, I act". For the heart, the centre of the mental consciousness is no longer the centre of origination but only a blissful channel. He is rather aware of the Divine seated above, lord of all, adhisthita, as well as acting within him. And seated himself in that higher being, parardhe, paramasyam paravati, he can say truly and boldly, "God himself by his prakriti knows, acts, loves, takes delight through my individuality and its figures and fulfils there in its higher and divine measures the multiple lila which the Infinite for ever plays in the universality which is himself for ever."

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But all this change and all this experience, though psychic and spiritual in essence and character, would still be, in its parts of life-effectuation, on the mental, vital and physical level; its dynamic spiritual outcome6 would be a flowering of the soul in mind and life and body, but in act and form it would be circumscribed within the limitations - however enlarged, uplifted and rarefied - of an inferior instrumentation. It would be a reflected and modified manifestation of things whose full reality, intensity, largeness, oneness and diversity of truth and power and delight are above us, above mind and therefore above any perfection, within mind's own formula, of the foundations or superstructure of our present nature. A highest spiritual transformation must intervene on the psychic or psycho-spiritual change; the psychic movement inward to the inner being, the Self or Divinity within us, must be completed by an opening upward to a supreme spiritual status or a higher existence. This can be done by our opening into what is above us, by an ascent of consciousness into the ranges of overmind and supramental nature in which the sense of self and spirit is ever unveiled and permanent and in which the self-luminous instrumentation of the self and spirit is not restricted or divided as in our mind-nature, life-nature, body-nature. This also the psychic change makes possible; for lead away from life or to a Nirvana; but they are here being considered solely as steps in a transformation of the nature. as it opens us to the cosmic consciousness now hidden from us by many walls of limiting individuality, so also it opens us to what is now superconscient to our normality because it is hidden from us by the strong, hard and bright lid of mind, - mind constricting, dividing and separative. The lid thins, is slit, breaks asunder or opens and disappears under the pressure of the psycho-spiritual change and the natural urge of the new spiritualised consciousness towards that of which it is an expression here. This effectuation of an aperture and its consequences may not at all take place if there is only a partial psychic emergence satisfied with the experience of the Divine Reality in the normal degrees of the spiritualised mind: but if there is any awakening to the existence of these higher supernormal levels, then an aspiration towards them may break the lid or operate a rift in it. This may happen long before the psycho-spiritual change is complete or even before it has well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the superconscience. An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled-for or not called for by any conscious part of the mind, - perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit, - and its results can be exceedingly powerful. But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existence.
  If the rift in the lid of mind is made, what happens is an opening of vision to something above us or a rising up towards it or a descent of its powers into our being. What we see by the opening of vision is an Infinity above us, an eternal Presence or an infinite Existence, an infinity of consciousness, an infinity of bliss, - a boundless Self, a boundless Light, a boundless Power, a boundless Ecstasy. It may be that for a long time all that is obtained is the occasional or frequent or constant vision of it and a longing and aspiration, but without anything further, because, although something in the mind, heart or other part of the being has opened to this experience, the lower nature as a whole is too heavy and obscure as yet for more. But there may be, instead of this first wide awareness from below or subsequently to it, an ascension of the mind to heights above: the nature of these heights we may not know or clearly discern, but some consequence of the ascent is felt; there is often too an awareness of infinite ascension and return but no record or translation of that higher state. This is because it has been superconscient to mind and therefore mind, when it rises into it, is unable at first to retain there its power of conscious discernment and defining experience. But when this power begins to awake and act, when mind becomes by degrees conscious in what was to it superconscient, then there begins a knowledge and experience of superior planes of existence. The experience is in accord with that which is brought to us by the first opening of vision: the mind rises into a higher plane of pure self, silent, tranquil, illimitable; or it rises into regions of light or of felicity, or into planes where it feels an infinite Power or a divine Presence or experiences the contact of a divine Love or Beauty or the atmosphere of a wider and greater and luminous Knowledge. In the return the spiritual impression abides; but the mental record is often blurred and remains as a vague or a fragmentary memory; the lower consciousness from which the ascent took place falls back to what it was, with only the addition of an unkept or a remembered but no longer dynamic experience. In time the ascent comes to be made at will and the consciousness brings back and retains some effect or some gain of its temporary sojourn in these higher countries of the spirit. These ascents take place for many in trance, but are perfectly possible in a concentration of the waking consciousness or, where that consciousness has become sufficiently psychic, at any unconcentrated moment by an upward attraction or affinity.

2.3.01 - Concentration and Meditation, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  How can you fix the mind on the higher self so long as you have no consciousness or experience of it? You can only concentrate on the idea of the Self. Or else one can concentrate on the idea of the Divine or the Divine Mother or on an image or on the feeling of devotion, calling the presence in the heart or the Force to work in the mind and heart and body and liberate the consciousness and give the self-realisation. If you concentrate on the idea of the Self, it must be with the conception of the Self as something different from mind and its thoughts, the vital and its feelings, the body and its actions - something standing back from all these, something that you can come to feel concretely as an Existence or Consciousness, separate from all that yet freely pervading all without being involved in these things.
  You have to separate yourself from the mind also. You have to feel yourself even in the mental, vital, physical levels (not only above) a consciousness that is neither mind, life, nor body.

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I could go on multiplying the consequences, but I have no time. Do you really believe all these things? They are the natural consequences of Xs theory or of this theory of revolt as the way to perfection. If you accept the premiss, you have to accept the logical consequences. That is what X didonly he called his errors Truth and the way prescribed by me was falsehood explicable only by the fact that I was a Master who had forgotten his higher self. And the consequences led to his departure, not willed by us, but by his own choice and under such circumstances that he has made it a practical impossibility for me to let him come back unless he undergoes a change which the experience of the past does not warrant me in thinking possible.
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2.4.1 - Human Relations and the Spiritual Life, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  On the other hand, human society, human friendship, love, affection, fellow-feeling are mostly and usuallynot entirely or in all casesfounded on a vital basis and are ego-held at their centre. It is because of the pleasure of being loved, the pleasure of enlarging the ego by contact, mutual penetration of spirit, with another, the exhilaration of the vital interchange which feeds their personality that men usually love and there are also other and still more selfish motives that mix with this essential movement. There are of course higher spiritual, psychic, mental, vital elements that come in or can come in; but the whole thing is very mixed, even at its best. This is the reason why at a certain stage with or without apparent reason the world and life and human society and relations and philanthropy (which is as ego-ridden as the rest) begin to pall. There is sometimes an ostensible reasona disappointment of the surface vital, the withdrawal of affection by others, the perception that those loved or men generally are not what one thought them to be and a host of other causes; but often the cause is a secret disappointment of some part of the inner being, not translated or not well translated into the mind, because it expected from these things something which they cannot give. It is the case with many who turn or are pushed to the spiritual life. For some it takes the form of a vairgya which drives them towards ascetic indifference and gives the urge towards Moksha. For us, what we hold to be necessary is that the mixture should disappear and that the consciousness should be established on a purer level (not only spiritual and psychic but a purer and higher mental, vital, physical consciousness) in which there is not this mixture. There one would feel the true Ananda of oneness and love and sympathy and fellowship, spiritual and self-existent in its basis but expressing itself through the other parts of the nature. If that is to happen, there must obviously be a change; the old form of these movements must drop off and leave room for a new and higher self to disclose its own way of expression and realisation of itself and of the Divine through these things that is the inner truth of the matter.
  I take it therefore that the condition you describe is a period of transition and change, negative in its beginning, as these movements often are at first, so as to create a vacant space for the new positive to appear and live in it and fill it. But the vital, not having a long continued or at all sufficient or complete experience of what is to fill the vacancy, feels only the loss and regrets it even while another part of the being, another part even of the vital, is ready to let go what is disappearing and does not yearn to keep it. If it were not for this movement of the vital (which in your case has been very strong and large and avid of life), the disappearance of these things would, at least after the first sense of void, bring only a feeling of peace, relief and a still expectation of greater things. What is intended in the first place to fill the void was indicated in the peace and joy which came to you as the touch of Shivanaturally, this would not be all but a beginning, a basis for a new self, a new consciousness, an activity of a greater nature; as I told you, it is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. In that new consciousness there would be a new basis for relations with others; for an ascetic dryness or isolated loneliness cannot be your spiritual destiny since it is not consonant with your Swabhava which is made for joy, largeness, expansion, a comprehensive movement of the life-force. Therefore do not be discouraged; wait upon the purifying movement of Shiva.

3.03 - The Godward Emotions, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The moment we come well into these developments and their deeper spiritual meaning, the motive of the fear of God becomes otiose, superfluous and even impossible. It is of importance chiefly in the ethical field when the soul has not yet grown sufficiently to follow good for its own sake and needs an authority above it whose wrath or whose stern passionless judgment it can fear and found upon that fear its fidelity to virtue. When we grow into spirituality, this motive can no longer remain except by the lingering on of some confusion in the mind, some persistence of the old mentality. Moreover, the ethical aim in Yoga is different from that of the external idea of virtue. Ordinarily, ethics is regarded as a sort of machinery of right action, the act is everything and how to do the right act is the whole question and the whole trouble. But to the Yogin action is chiefly important not for its own sake, but rather as a means for the growth of the soul Godward. Therefore what Indian spiritual writings lay stress upon is not so much the quality of the action to be done as the quality of the soul from which the action flows, upon its truth, fearlessness, purity, love, compassion, benevolence, absence of the will to hurt, and upon the actions as their outflowings. The old western idea that human nature is intrinsically bad and virtue is a thing to be followed out in despite of our fallen nature to which it is contrary, is foreign to the Indian mentality trained from ancient times in the ideas of the Yogins. Our nature contains, as well as its passionate rajasic and its downward-tending tamasic quality, a purer sattwic element and it is the encouragement of this, its highest part, which is the business of ethics. By it we increase the divine nature, daivi prakrti, which is present in us and get rid of the Titanic and demoniac elements. Not therefore the Hebraic righteousness of the God-fearing man, but the purity, love, beneficence, truth, fearlessness, harmlessness of the saint and the God-lover are the goal of the ethical growth according to this notion. And, speaking more largely, to grow into the divine nature is the consummation of the ethical being. This can be done best by realising God as the higher self, the guiding and uplifting Will or the Master whom we love and serve. Not fear of him, but love of him and aspiration to the freedom and eternal purity of his being must be the motive.
     Certainly, fear enters into the relations of the master and the servant and even of the father and the child, but only when they are on the human level, when control and subjection and punishment figure predominantly in them and love is obliged to efface itself more or less behind the mask of authority. The Divine even as the Master does not punish anybody, does not threaten, does not force obedience. It is the human soul that has freely to come to the Divine and offer itself to his overpowering force that he may seize and uplift it towards his own divine levels, and give it that joy of mastery of the finite nature by the Infinite and of service to the Highest by which there comes freedom from the ego and the lower nature. Love is the key of this relation, and this service, dasyam, is in Indian Yoga the happy service of the divine Friend or the passionate service to the divine Beloved. The Master of the worlds who in the Gita demands of his servant, the Bhakta, to be nothing more in life than his instrument, makes this claim as the friend, the guide, the higher self, and describes himself as the Lord of all worlds who is the friend of all creatures, sarvalokamahesvaram smhrdanl suhrdam sarvabhutaman; the two relations in fact must go together and neither can be perfect without the other. So too it is not the fatherhood of God as the Creator who demands obedience because he is the maker of our being, but the fatherhood of love which leads us towards the closer soul-union of Yoga. Love is the real key in both, and perfect love is inconsistent with the admission of the motive of fear. Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance; even awe and reverence for the divine Power are a sign of distance and division and they disappear in the intimacy of the union of love.
     Moreover, 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.
     This relation of the divine fatherhood and the closer relation with the Divine as the Mother Soul of the universe have their springs in another early religious motive. One type of the Bhakta, says the Gita, is the devotee who comes to the Divine as the giver of his wants, the giver of his good, the satisfier of the needs of his inner and his outer being. "I bring to my Bhakta", says the Lord, "his getting and his having of good, yogaksemam vahamyaham." The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth.

3.04 - The Spirit in Spirit-Land after Death, #Theosophy, #Alice Bailey, #Occultism
   just as little developed and gained within the earthly incarnation as the plan of a house comes into existence on the site on which the laborers work. Just as this plan is worked out in the offices of the architect, so are the aims and purposes of the earthly creative activities worked out and developed in the "Land of Spirits." The spirit of man has always to live again in this land between two incarnations in order to be able to equip himself with what he takes with him on leaving it and, armed with that, to approach the work in the physical life. As the architect without working with brick and mortar designs the plan of the house in his workroom in accordance with architectural and other rules, so has the architect of human creations, the spirit or higher self, to develop in the "Spirit-land" capacities and aims in accordance with the laws of this land, in order to bring them over into the physical world. Only if the human spirit sojourns over and over again in its own region will it be also able to bring the spirit, by means of the physical corporal instruments, into the earthly world.
  On the physical scene of action man learns

3.06 - The Delight of the Divine, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  By knowledge we seek unity with the Divine in his conscious being: by works we seek also unity with the Divine in his conscious being, not statically, but dynamically, through conscious union with the divine Will; but by love we seek unity with him in all the delight of his being. For that reason the way of love, however narrow it may seem in some of its first movements, is in the end more imperatively all-embracing than any other motive of Yoga. The way of knowledge tends easily towards the impersonal and the absolute, may very soon become exclusive. It is true that it need not do so; since the conscious being of the Divine is universal and individual as well as transcendent and absolute, here too there may be and should be a tendency to integral realisation of unity and we can arrive by it at a spiritual oneness with God in man and God in the universe not less complete than any transcendent union. But still this is not quite imperative. For we may plead that there is a higher and a lower knowledge, a higher self-awareness and a lower self-awareness, and that here the apex of knowledge is to be pursued to the exclusion of the mass of knowledge, the way of exclusion preferred to the integral way. Or we may discover a theory of illusion to justify our rejection of all connection with our fellow-men and with the cosmic action. The way of works leads us to the Transcendent whose power of being manifests itself as a will in the world one in us and all, by identity with which we come, owing to the conditions of that identity, into union with him as the one self in all and as the universal self and Lord in the cosmos. And this might seem to impose a certain comprehensiveness in our realisation of the unity. But still this too is not quite imperative. For this motive also may lean towards an entire impersonality and, even if it leads to a continued participation in the activities of the universal Godhead, may be entirely detached and passive in its principle. It is only when delight intervenes that the motive of integral union becomes quite imperative.
  This delight which is so entirely imperative, is the delight in the Divine for his own sake and for nothing else, for no cause or gain whatever beyond itself. It does not seek God for anything that he can give us or for any particular quality in him, but simply and purely because he is our self and our whole being and our all. It embraces the delight of the transcendence, not for the sake of transcendence, but because he is the transcendent; the delight of the universal, not for the sake of universality, but because he is the universal; the delight of the individual not for the sake of individual satisfaction, but because he is the individual. It goes behind all distinctions and appearances and makes no calculations of more or less in his being, but embraces him wherever he is and therefore everywhere, embraces him utterly in the seeming less as in the seeming more, in the apparent limitation as in the revelation of the illimitable; it has the intuition and the experience of his oneness and completeness everywhere. To seek after him for the sake of his absolute being alone is really to drive at our own individual gain, the gain of absolute peace. To possess him absolutely indeed is necessarily the aim of this delight in his being, but this comes when we possess him utterly and are utterly possessed by him and need be limited to no particular status or condition. To seek after him in some heaven of bliss is to seek him not for himself, but for the bliss of heaven; when we have all the true delight of his being, then heaven is within ourselves, and wherever he is and we are, there we have the joy of his kingdom. So too to seek him only in ourselves and for ourselves, is to limit both ourselves and our joy in him. The integral delight embraces him not only within our own individual being, but equally in all men and in all beings. And because in him we are one with all, it seeks him not only for ourselves, but for all our fellows. A perfect and complete delight in the Divine, perfect because pure and self-existent, complete because all-embracing as well as all-absorbing, is the meaning of the way of Bhakti for the seeker of the integral Yoga.

3.1.02 - Spiritual Evolution and the Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Divine is the spiritual ideal; here it is replaced by the immolation of the individual to the military and industrial State. Where is there any spirituality in all that? Spirituality can only come by opening of the mind, vital and physical to the inmost soul, to the higher self, to the Divine, and their subordination to the spiritual forces and instrumentation as channels of the inner light, the higher Knowledge and Power. Other things, mental, aesthetic, vital, are often misnamed spirituality, but they lack that essential character without which the word loses its true significance.
  All that you say only amounts, on the general issue, to the fact that this is a world of slow evolution in which man has emerged out of the beast and is still not out of it, light out of darkness, a higher consciousness out of first a dead and then a struggling and troubled unconsciousness. A spiritual consciousness is emerging and it is through this spiritual consciousness that one can meet the Divine. Religions, full of mental and vital mixed, troubled and ignorant stuff, can only get glimpses of the Divine; positivist reason with its questioning based upon things as they are and refusing to believe in anything that may or will be cannot get

3.2.05 - The Yoga of the Bhagavad Gita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is no real contradiction; the two passages1 indicate in the Gitas system two different movements of its Yoga, the complete surrender being the crowning movement. One has first to conquer the lower nature, deliver the self involved in the lower movement by means of the higher self which rises into the divine nature; at the same time one offers all ones actions including the inner action of the Yoga as a sacrifice to the Purushottama, the transcendent and immanent Divine.When one has risen into the higher self, has the knowledge and is free, one makes the complete surrender to the Divine, abandoning all other dharmas, living only by the divine Consciousness, the divine Will and Force, the divine Ananda.
  Our Yoga is not identical with the Yoga of the Gita although it contains all that is essential in the Gitas Yoga. In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

3.2.09 - The Teachings of Some Modern Indian Yogis, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The methods described in the account [of Ramana Maharshis technique of self-realisation] are the well-established methods of Jnanayoga(1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahmanwhich is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in allas the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekkraan indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as truein the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomaya praarra net of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow ones own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it therethis psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness which I need not go into here,that is a first transformation. We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting themabove and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes. This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda)this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. Thats the whole matter, put as briefly as possible.
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3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Does the thought of Heraclitus admit of any such hope as the Vedic seers held and hymned with so triumphant a confidence? or does it even give ground for any aspiration to some kind of a divine supermanhood such as his disciples the Stoics so sternly laboured for or as that of which Nietzsche, the modern Heraclitus, drew a too crude and violent figure? His saying that man is kindled and extinguished as light disappears into night, is commonplace and discouraging enough. But this may after all be only true of the apparent man Is it possible for man. in his becoming to raise his present fixed measures? to elevate his mental, relative, individual reason into direct communion with or direct participation in the divine and absolute reason? to inspire and raise the values of his human force to the higher values of the divine force? to become aware like the gods of an absolute good and an absolute beauty? to lift this mortal to the nature of immortality? Against his melancholy image of human transiency we have that remarkable and cryptic sentence, "the gods are mortals, men immortals", which, taken literally, might mean that the gods are powers that perish and replace each other and the soul of man alone is immortal, but must at least mean that there is in man behind his outward transiency an immortal spirit. We have too his saying, "thou canst not find the limits of the soul", and we have the profoundest of all Heraclitus' utterances, "the kingdom is of the child." If man is in his real being an infinite and immortal spirit, there is surely no reason why he should not awaken to his immortality, arise towards the consciousness of the universal, one and absolute, live in a higher self-realisation. "I have sought for myself" says Heraclitus; and what was it that he found?
  But there is one great gap and defect whether in his knowledge of things or his knowledge of the self of man. We see in how many directions the deep divining eye of Heraclitus anticipated the largest and profoundest generalisations of Science and Philosophy and how even his more superficial thoughts indicate later powerful tendencies of the occidental mind, how too some of his ideas influenced such profound and fruitful thinkers as Plato, the Stoics, the Neo-platonists. But in his defect also he is a forerunner; it illustrates the great deficiency of later European thought, such of it at least as has not been profoundly influenced by Asiatic religions or Asiatic mysticism. I have tried to show how often his thought touches and is almost identical with the Vedic and Vedantic. But his knowledge of the truth of things stopped with the vision of the universal reason and the universal force; he seems to have summed up the principle of things in these two first terms, the aspect of consciousness, the aspect of power, a supreme intelligence and a supreme energy. The eye of Indian thought saw a third aspect of the Self and of Brahman; besides the universal consciousness active in divine knowledge, besides the universal force active in divine will, it saw the universal delight active in divine love and joy. European thought, following the line of Heraclitus' thinking, has fixed itself on reason and on force and made them the principles towards whose perfection our being has to aspire. Force is the first aspect of the world, war, the clash of energies; the second aspect, reason, emerges out of the appearance of force in which it is at first hidden and reveals itself as a certain justice, a certain harmony, a certain determining intelligence and reason in things; the third aspect is a deeper secret behind these two, universal delight, love, beauty which taking up the other two can establish something higher than justice, better than harmony, truer than reason,-unity and bliss, the ecstasy of our fulfilled existence. Of this last secret power Western thought has only seen two lower aspects, pleasure and aesthetic beauty; it has missed the spiritual beauty and the spiritual delight. For that reason Europe has never been able to develop a powerful religion of its own; it has been obliged to turn to Asia. Science takes possession of the measures and utilities of Force; rational philosophy pursues reason to its last subtleties; but inspired philosophy and religion can seize hold of the highest secret, uttamaṁ rahasyam.

4.06 - Purification-the Lower Mentality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The psychical Prana interferes in all the higher operations to deform them, but its defect is itself due to its being interfered with and deformed by the nature of the physical workings in the body which Life has evolved in its emergence from Matter. It is that which has created the separation of the individual life in the body from the life of the universe and stamped on it the character of want, limitation, hunger, thirst, craving for what it has not, a long groping after enjoyment and a hampered and baffled need of possession. Easily regulated and limited in the purely physical order of things, it extends itself in the psychical Prana immensely and becomes, as the mind grows, a thing with difficulty limited, insatiable, irregular, a busy creator of disorder and disease. Moreover, the psychical Prana leans on the physical life, limits itself by the nervous force of the physical being, limits thereby the operations of the mind and becomes the link of its dependence on the body and its subjection to fatigue, incapacity, disease, disorder, insanity, the pettiness, the precariousness and even the possible dissolution of the workings of the physical mentality. Our mind instead of being a thing powerful in its own strength, a clear instrument of conscious spirit, free and able to control, use and perfect the life and body, appears in the result a mixed construction; it is a predominantly physical mentality limited by its physical organs and subject to the demands and to the obstructions of the life in the body. This can only be got rid of by a sort of practical, inward psychological operation of analysis by which we become aware of the mentality as a separate power, isolate it for a free working, distinguish too the psychical and the physical Prana and make them no longer a link for dependence, but a transmitting channel for the Idea and Will in the Buddhi, obedient to its suggestions and commands; the Prana then becomes a passive means of effectuation for the mind's direct control of the physical life. This control, however abnormal to our habitual poise of action, is not only possible, -- it appears to some extent in the phenomena of hypnosis, though these are unhealthily abnormal, because there it is a foreign will which suggests and commands, -- but must become the normal action when the higher self within takes up the direct comm and of the whole being. This control can be exercised perfectly, however, only from the supramental level, for it is there that the true effective Idea and Will reside and the mental thought-mind, even spiritualised, is only a limited, though it may be made a very powerful deputy.
  Desire, it is thought, is the real motive power of human living and to cast it out would be to stop the springs of life; satisfaction of desire is man's only enjoyment and to eliminate it would be to extinguish the impulse of life by a quietistic asceticism. But the real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body. If we are unable to make this distinction practically in the experience of our being, we can only make a choice between a life-killing asceticism and the gross will to live or else try to effect an awkward, uncertain and precarious compromise between them. This is in fact what the mass of men do; a small minority trample down the life instinct and strain after an ascetic perfection; most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions; others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. But none of these ways gives the perfection which we are seeking, the divine government of the will in life. To tread down altogether the Prana, the vital being, is to kill the force of life by which the large action of the embodied soul in the human being must be supported; to indulge the gross will to live is to remain satisfied with imperfection; to compromise between them is to stop half way and possess neither earth nor heaven. But if we can get at the pure will undeformed by desire, -- which we shall find to be a much more free, tranquil, steady and effective force than the leaping, smoke-stifled, soon fatigued and baffied flame of desire, -- and at the calm inner will of delight not afflicted or limited by any trouble of craving, we can then transform the Prana from a tyrant, enemy, assailant of the mind into an obedient instrument. We may call these greater things, too, by the name of desire, if we choose, but then we must suppose that there is a divine desire other than the vital craving, a God-desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured. It is better to keep distinct names for things which are entirely different in their character and inner action.

4.07 - Purification-Intelligence and Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The third and noblest stage of the intellectual will and reason is an intelligence which seeks for some universal reality or for a still higher self-existent Truth for its own sake and tries to live in that Truth. This is primarily a mind of knowledge and only secondarily a mind of Will. In its excess of tendency it often becomes incapable of Will except the one will to know; for action it is dependent on the aid of the pragmatic mind and therefore man tends in action to fall away from the purity of the Truth his highest knowledge holds into a mixed, inferior, inconstant and impure effectuation. The disparity, even when it is not an opposition, between knowledge and will is one of the principal defects of the human Buddhi. But there are other inherent limitations of all human thinking. This highest Buddhi does not work in man in its own purity; it is assailed by the defects of the lower mentality, continually clouded by it, distorted, veiled, and prevented or lamed in its own proper action. Purified as much as may be from that habit of mental degradation, the human Buddhi is still a power that searches for the Truth, but is never in full or direct possession of it; it can only reflect truth of the spirit and try to make it its own by giving it a limited mental value and a distinct mental body. Nor does it reflect integrally, but seizes either an uncertain totality or else a sum of limited particulars. First, it seizes on this or that partial reflection and by subjection to the habit of customary mind turns it into a fixed imprisoning opinion; all new truth it judges from the standpoint it has thus formed and therefore puts on it the colour of a limiting prejudgment. Release it as much as possible from this habit of limiting opinion, still it is subject to another affliction, the demand of the pragmatic mind for immediate effectuation, which gives it no time to proceed to larger truth, but fixes it by the power of effective realisation in whatever it has already judged, known and lived. Freed from all these chains, the Buddhi can become a pure and flexible reflector of Truth, adding light to light, proceeding from realisation to realisation. It is then limited only by its own inherent limitations.
  These limitations are mainly of two kinds. First, its realisations are only mental realisations; to get to the Truth itself we have to go beyond the mental Buddhi. Again, the nature of the mind prevents it from making an effective unification of the truths it seizes. It can only put them side by side and see oppositions or effect some kind of partial, executive and practical combination. But it finds finally that the aspects of the Truth are infinite and that none of its intellectual forms are quite valid, because the spirit is infinite and in the spirit all is true, but nothing in the mind can give the whole truth of the spirit. Either then the Buddhi becomes a pure mirror of many reflections, reflecting all truth that falls on it, but ineffective and when turned to action either incapable of decision or chaotic, or it has to make a selection and act as if that partiality were the whole truth, though it knows otherwise. It acts in a helpless limitation of Ignorance, though it may hold a Truth far greater than its action. On the other hand, it may turn away from life and thought and seek to exceed itself and pass into the Truth beyond it. This it may do by seizing on some aspect, some principle, some symbol or suggestion of reality and pushing that to its absolute, all-absorbing, all-excluding term of realisation or by seizing on and realising some idea of indeterminate Being or Non-Being from which all thought and life fall away into cessation. The Buddhi casts italf into a luminous sleep and the soul passes away into some ineffable height of spiritual being.

4.11 - The Perfection of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The very first necessity for spiritual perfection is a perfect equality. Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, -- for if there is not this likeness, this oneness of the law of the being, unity between that transcending and universal and this individual spirit is not possible. The supreme divine nature is founded on equality. This affirmation is true of it whether we look on the Supreme Being as a pure silent Self and Spirit or as the divine Master of cosmic existence. The pure Self is equal, unmoved, the witness in an impartial peace of all the happenings and relations of cosmic existence. While it is not averse to them, -- aversion is not equality, nor, if that were the attitude of the Self to cosmic existence, could the universe come at all into being or proceed upon its cycles, -- a detachment, the calm of an equal regard, a superiority to the reactions which trouble and are the disabling weakness of the soul involved in outward nature, are the very substance of the silent Infinite's purity and the condition of its impartial assent and support to the many-sided movement of the universe. But in that power too of the Supreme which governs and develops these motions, the same equality is a basic condition.
  The Master of things cannot be affected or troubled by the reactions of things; if he were, he would be subject to them, not master, not free to develop them according to his sovereign will and wisdom and according to the inner truth and necessity of what is behind their relations, but obliged rather to act according to the claim of temporary accident and phenomenon. The truth of all things is in the calm of their depths, not in the shifting inconstant wave form on the surface. The supreme conscious Being in his divine knowledge and will and love governs their evolution -- to our ignorance so often a cruel confusion and distraction -- from these depths and is not troubled by the clamour of the surface. The divine nature does not share in our gropings and our passions; when we speak of the divine wrath or favour or of God suffering in man, we are using a human language which mistranslates the inner significance of the movement we characterise. We see something of the real truth of them when we rise out of the phenomenal mind into the heights of the spiritual being. For then we perceive that whether in the silence of self or in its action in the cosmos, the Divine is always Sachchidananda, an infinite existence, an infinite consciousness and self-founded power of conscious being, an infinite bliss in all his existence. We ourselves begin to dwell in an equal light, strength, joy-the psychological rendering of the divine knowledge, will and delight in self and things which are the active universal outpourings from those infinite sources. In the strength of that light, power and joy a secret self and spirit within us accepts and transforms always into food of its perfect experience the dual letters of the mind's transcript of life, and if there were not the hidden greater existence even now within us, we could not bear the pressure of the universal force or subsist in this great and dangerous world. A perfect equality of our spirit and nature is a means by which we can move back from the troubled and ignorant outer consciousness into this inner kingdom of heaven and possess the spirit's eternal kingdoms, rajyam samrddham, of greatness, joy and peace. That self-elevation to the divine nature is the complete fruit and the whole occasion of the discipline of equality demanded from us by the self-perfecting aim in Yoga.

4.15 - Soul-Force and the Fourfold Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  On the other hand, the turn of the nature may be to the predominance of the will-force and the capacities which make for strength, energy, courage, leadership, protection, rule, victory in every kind of battle, a creative and formative action, the willpower which lays its hold on the material of life and on the wills of other men and compels the environment into the shapes which the shakti within us seeks to impose on life or acts powerfully according to the work to be done to maintain what is in being or to destroy it and make clear the paths of the world or to bring out into definite shape what is to be. This may be there in lesser or greater power or form and according to its grade and force we have successively the mere fighter or man of action, the man of self-imposing active will and personality and the ruler, conqueror, leader of a cause, creator, founder in whatever field of the active formation of life. The various imperfections of the soul and mind produce many imperfections and perversities of this type, -- the man of mere brute force of will, the worshipper of power without any other ideal or higher purpose, the selfish, dominant personality, the aggressive violent rajasic man, the grandiose egoist, the Titan, Asura, Rakshasa. But the soul-powers to which this type of nature opens on its higher grades are as necessary as those of the Brahmana to the perfection of our human nature. The high fearlessness which no danger or difficulty can daunt and which feels its power equal to meet and face and bear whatever assault of man or fortune or adverse gods, the dynamic audacity and daring which shrinks from no adventare or enterprise as beyond the powers of a human soul free from disabling weakness and fear, the love of honour which would scale the heights of the highest nobility of man and stoop to nothing little, base, vulgar or weak, but maintains untainted the ideal of high courage, chivalry, truth, straightforwardness, sacrifice of the lower to the higher self, helpfulness to men, unflinching resistance to injustice and oppression, self-control and mastery, noble leading, warriorhood and captainship of the journey and the battle, the high self-confidence of power, capacity, character and courage indispensable to the man of action, -- these are the things that build the make of the Kshatriya. To carry these things to their highest degree and give them a certain divine fullness, purity and grandeur is the perfection of those who have this Swabhava and follow this Dharma.
  A third turn is one that brings out into relief the practical arranging intelligence and the instinct of life to produce, exchange, possess, enjoy, contrive, put things in order and balance, spend itself and get and give and take, work out to the best advantage the active relations of existence. In its outward action it is this power that appears as the skilful devising intelligence, the legal, professional, commercial, industrial, economical, practical and scientific, mechanical, technical and utilitarian mind. This nature is accompanied at the normal level of its fullness by a general temperament which is at once grasping and generous, prone to amass and treasure, to enjoy, show and use, bent upon efficient exploitation of the world or its surroundings, but well capable too of practical philanthropy, humanity, ordered benevolence, orderly and ethical by rule but without any high distinction of the finer ethical spirit, a mind of the middle levels, not straining towards the heights, not great to break and create noble moulds of life, but marked by capacity, adaptation and measure The powers, limitations and perversions of this type are familiar to us on a large scale, because this is the very spirit which has made our modern commercial and industrial civilisation. But if we look at 'the greater inner capacities and soul-values, we shall find that here also there are things that enter into the completeness of human perfection. The Power that thus outwardly expresses itself on our present lower levels is one that can throw itself out in the great utilities of life and at its freest and widest makes, not for oneness and identity which is the highest reach of knowledge or the mastery and spiritual kingship which is the highest reach of strength, but still for something which is also essential to the wholeness of existence, equal mutuality and the exchange of soul with soul arid life with life. Its powers are, first, a skill, kausala, which fashions and obeys law, recognises the uses and limits of relations, adapts itself to settled and developing movements, produces and perfects the outer technique of creation and action and life, assures possession and proceeds from possession to growth, is watchful over order and careful in progress and makes the most of the material of existence and its means and ends; then a power of self-spending skilful in lavishness and skilful in economy, which recognises the great law of interchange and amasses in order to throw out in a large return, increasing the currents of interchange and the fruitfulness of existence; a power of giving and ample creative liberality, mutual helpfulness and utility to others which becomes the source in an open soul of just beneficence, humanitarianism, altruism of a practical kind; finally, a power of enjoyment, a productive, possessive, active opulence luxurious of the prolific Ananda of existence. A largeness of mutuality, a generous fullness of the relations of life, a lavish self-spending and return and ample interchange between existence and existence, a full enjoyment and use of the rhythm and balance of fruitful and productive life are the perfection of those who have this Swabhava and follow this Dharma.

4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It would be to go altogether outside present limits to attempt anything like an adequate presentation of the whole character of the supermind; and it would not be possible to give a complete presentation, since the supermind carries in it the unity, but also the largeness and multiplicities of the infinite. All that need now be done is to present some salient characters from the point of view of the actual process of the conversion in the Yoga, the relation to the action of mind and the principle of some of the phenomena of the change. This is the fundamental relation that all the action of the mind is a derivation from the secret supermind, although we do not know this until we come to know our higher self, and draws from that source all it has of truth and value. All our thoughts, willings, feelings, sense representations have in them or at their roots an element of truth, which originates and sustains their existence, however in the actuality they may be perverted or false, and behind them a greater ungrasped truth, which if they could grasp it, would make them soon unified, harmonious and at least relatively complete. Actually, however, such truth as they have is diminished in scope, degraded into a lower movement, divided and falsified by fragmentation, afflicted with incompleteness, marred by perversion. Mental knowledge is not an integral but always a partial knowledge. It adds constantly detail to detail, but has a difficulty in relating them aright; its wholes too are not real but incomplete wholes which it tends to substitute for the more real and integral knowledge. And even if it arrived at a kind of integral knowledge, it would still be by a sort of putting together, a mental and intellectual arrangement, all artificial unity and not an essential and real oneness. If that were all, the mind might conceivably arrive at some kind of half reflection half translation of an integral knowledge, but the radical malady would still be that it would not be the real thing, but only at best an intellectual representation. That the mental truth must always be, an intellectual, emotional and sensational representation, not the direct truth, not truth itself in its body and essence.
  The supermind can do all that the mind does, present and combine details and what might be called aspects or subordinate wholes, but it does it in a different way and on another basis. It does not like the mind bring In the element of deviation, false extension and imposed error, but even when it gives a partial knowledge, gives it in a firm and exact light, and always there is behind implied or opened to the consciousness the essential truth on which the details and subordinate wholes or aspects depend. The supermind has also a power of representation, but its representations are not of the intellectual kind, they are filled with the body and substance of light of the truth in its essence, they are its vehicles and not substituted figures. There is such an infinite power of representation of the supermind and that is the divine power of which the mental action is a sort of fallen representative. This representative supermind has a lower action in what I have called the supramental reason, nearest to the mental and into which the mental can most easily be taken up, and a higher action in the integral supermind that sees all things in the unity and infinity of the divine consciousness and self-existence. But on whatever level, it is a different thing from the corresponding mental action, direct, luminous, secure. The whole inferiority of the mind comes from its being the action of the soul after it has fallen into the nescience and the ignorance and is trying to get back to self-knowledge but doing it still on the basis of the nescience and the ignorance. The mind is the ignorance attempting to know or it is the ignorance receiving a derivative knowledge: it is the action of Avidya. The supermind is always the disclosure of an inherent and self-existent knowledge; it is the action of Vidya.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  subordinate to FIRE, the higher self, or precisely the "Seven Winds" or the "Seven Priests" of
  Anugita.
  --
  power -- these seven rays follow after this same Sun (Kshetragna, the higher self). . . . Those whose
  wishes are reduced (unselfish). . . . whose sins (passions) are burnt up by restraint, merging the Self in

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  went to the Self of Being (i.e., to the individual higher self, as Nilakantha thinks, to Prajapati,
  according to the commentator Arjuna Misra), and asked him to destroy their doubts and decide which
  --
  inhalation,' so called, which is the breath of the One or higher self). That is the (or my) own Self,
  accumulated in numerous (forms)."
  --
  thereby at the full knowledge of the non-separateness of his higher self from the One absolute
  SELF, man can, even during his terrestrial life, become as "One of Us." Thus it is, by eating of the

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  [[Vol. 1, Page]] 445 GOD IS OUR higher self.
  from Adam and the Patriarchs down to Noah is made to apply to phallic and astronomical uses, the one
  --
  [[Vol. 1, Page]] 445 GOD IS OUR higher self.
  [[This page continued from previous section]]

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  This divine aspect is, in short, the individual higher self?
  You are speaking of the jiva, the individual element which persists and presides over the reincarnations? It is more than that. These jivas, mostly, except for certain very rare cases, are like emanations of divine beings who have put forth outside themselves numerous jivas. And it is these jivas that incarnate.

Liber, #Liber Null, #Peter J Carroll, #Occultism
  Liber LXV. (65) [A] - Liber Cordis Cincti Serpente. ::: Crowley: 'An account of the relations of the Aspirant with his Holy Guardian Angel. Attainment of the Knowledge and Conversation of the Holy Guardian Angel is the Crown of the Outer College. Similarly 'Liber VII is given to Neophytes, as the grade of Master of the Temple is the next highest resting-place, and Liber CCXX to the Zelator, since that carries him to the highest of all possible grades. Liber XXVII is given to the Practicus, as in this book is the ultimate foundation of the highest theoretical Qabalah, and Liber DCCCXIII to the Philosophus, as it is the foundation of the highest practical Qabalah. This magical treatise describes particularly the relation of the Aspirant with his higher self. It is, alike in conception and execution, a masterpiece of exaltation of thought, carved in Pure Beauty.' Also known as The Heart Girt with a Serpent.
  Liber LXVI. (66) [A] - Liber Stellae Rubeae. ::: A secret ritual, the Heart of IAO-OAI, delivered unto V.V.V.V.V. for his use in a certain matter of Liber Legis.

Phaedo, #unset, #Arthur C Clarke, #Fiction
  9. But some one will say: That we cannot reason from the seen to the unseen, and that we are creating another world after the image of this, just as men in former ages have created gods in their own likeness. And we, like the companions of Socrates, may feel discouraged at hearing our favourite 'argument from analogy' thus summarily disposed of. Like himself, too, we may adduce other arguments in which he seems to have anticipated us, though he expresses them in different language. For we feel that the soul partakes of the ideal and invisible; and can never fall into the error of confusing the external circumstances of man with his higher self; or his origin with his nature. It is as repugnant to us as it was to him to imagine that our moral ideas are to be attri buted only to cerebral forces. The value of a human soul, like the value of a man's life to himself, is inestimable, and cannot be reckoned in earthly or material things. The human being alone has the consciousness of truth and justice and love, which is the consciousness of God. And the soul becoming more conscious of these, becomes more conscious of her own immortality.
  10. The last ground of our belief in immortality, and the strongest, is the perfection of the divine nature. The mere fact of the existence of God does not tend to show the continued existence of man. An evil God or an indifferent God might have had the power, but not the will, to preserve us. He might have regarded us as fitted to minister to his service by a succession of existences,like the animals, without attri buting to each soul an incomparable value. But if he is perfect, he must will that all rational beings should partake of that perfection which he himself is. In the words of the Timaeus, he is good, and therefore he desires that all other things should be as like himself as possible. And the manner in which he accomplishes this is by permitting evil, or rather degrees of good, which are otherwise called evil. For all progress is good relatively to the past, and yet may be comparatively evil when regarded in the light of the future. Good and evil are relative terms, and degrees of evil are merely the negative aspect of degrees of good. Of the absolute goodness of any finite nature we can form no conception; we are all of us in process of transition from one degree of good or evil to another. The difficulties which are urged about the origin or existence of evil are mere dialectical puzzles, standing in the same relation to Christian philosophy as the puzzles of the Cynics and Megarians to the philosophy of Plato. They arise out of the tendency of the human mind to regard good and evil both as relative and absolute; just as the riddles about motion are to be explained by the double conception of space or matter, which the human mind has the power of regarding either as continuous or discrete.
  --
  20. Two arguments of this ethical character occur in the Phaedo. The first may be described as the aspiration of the soul after another state of being. Like the Oriental or Christian mystic, the philosopher is seeking to withdraw from impurities of sense, to leave the world and the things of the world, and to find his higher self. Plato recognizes in these aspirations the foretaste of immortality; as Butler and Addison in modern times have argued, the one from the moral tendencies of mankind, the other from the progress of the soul towards perfection. In using this argument Plato has certainly confused the soul which has left the body, with the soul of the good and wise. (Compare Republic.) Such a confusion was natural, and arose partly out of the antithesis of soul and body. The soul in her own essence, and the soul 'clothed upon' with virtues and graces, were easily interchanged with one another, because on a subject which passes expression the distinctions of language can hardly be maintained.
  21. The ethical proof of the immortality of the soul is derived from the necessity of retri bution. The wicked would be too well off if their evil deeds came to an end. It is not to be supposed that an Ardiaeus, an Archelaus, an Ismenias could ever have suffered the penalty of their crimes in this world. The manner in which this retri bution is accomplished Plato represents under the figures of mythology. Doubtless he felt that it was easier to improve than to invent, and that in religion especially the traditional form was required in order to give verisimilitude to the myth. The myth too is far more probable to that age than to ours, and may fairly be regarded as 'one guess among many' about the nature of the earth, which he cleverly supports by the indications of geology. Not that he insists on the absolute truth of his own particular notions: 'no man of sense will be confident in such matters; but he will be confident that something of the kind is true.' As in other passages (Gorg., Tim., compare Crito), he wins belief for his fictions by the moderation of his statements; he does not, like Dante or Swedenborg, allow himself to be deceived by his own creations.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  attain Knowledge. There is the individualized self and there is the higher self. Every individual is
  connected with the higher self. There is a gas connection in every house, and gas can be had from the
  Gas Company. Only apply to the proper authorities, and the supply will be arranged. Then you will have

Talks 125-150, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Western philosophy admits the higher self as influencing the mind.
  Talk 127.

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IN WEBGEN [10000/16]

https://www.goodreads.com/book/show/1453586.Channeling_Your_Higher_Self
https://www.goodreads.com/book/show/8494.Access_the_Power_of_Your_Higher_Self
Kheper - self_and_higher_self -- 80
http://malankazlev.com/kheper/topics/augeoides/self_and_higher_self.html -- 0
http://malankazlev.com/kheper/topics/higher_self/divine_soul.html -- 0
http://malankazlev.com/kheper/topics/higher_self/Higher_Self.html -- 0
http://malankazlev.com/kheper/topics/higher_self/index.html -- 0
Kheper - higher_self -- 43
Kheper - evolution_of_Higher_Self -- 51
https://thoughtsandvisions-searle88.blogspot.com/2012/10/the-divine-soul-or-higher-self.html
https://thoughtsandvisions-searle88.blogspot.com/2014/05/the-divine-soul-or-higher-self.html
dedroidify.blogspot - becoming-our-higher-self
https://esotericotherworlds.blogspot.com/2012/12/the-higher-self.html
https://esotericotherworlds.blogspot.com/2014/05/the-higher-self-in-sri-aurobindos.html
https://en.wikiquote.org/wiki/Higher_self
Higher self



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