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branches ::: ideal, Ideal Forms

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object:ideal
word class:adjective
word class:noun
class:dreams



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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
integralyogin
SEE ALSO


AUTH

BOOKS
Bhakti-Yoga
Big_Mind,_Big_Heart
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_In_Philosophy_And_Yoga
Essential_Integral
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Letters_On_Yoga
Letters_On_Yoga_I
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Thoughts_And_Aphorisms
Process_and_Reality
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sex_Ecology_Spirituality
Spiral_Dynamics
The_Bible
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Human_Cycle
The_Problems_of_Philosophy
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
Thought_Power
Toward_the_Future
Twilight_of_the_Idols
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
02.01_-_Our_Ideal
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
03.03_-_Arjuna_or_the_Ideal_Disciple
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
1.01_-_The_Ideal_of_the_Karmayogin
1.07_-_The_Ideal_Law_of_Social_Development
1.09_-_The_Chosen_Ideal
11.11_-_The_Ideal_Centre
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-10-01_-_The_ideal_of_moral_perfection
1.fs_-_A_Peculiar_Ideal
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
3.2.01_-_On_Ideals
3.2.05_-_Our_Ideal

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.03_-_Mystic_Poetry
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_The_Basis_of_Unity
01.12_-_Three_Degrees_of_Social_Organisation
0.11_-_Letters_to_a_Sadhak
0_1956-10-28
0_1957-07-03
0_1957-11-12
0_1957-12-21
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1960-11-08
0_1961-02-07
0_1961-03-04
0_1961-04-18
0_1961-04-25
0_1961-07-18
0_1962-03-13
0_1962-05-15
0_1962-05-31
0_1962-07-04
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-09-08
0_1962-09-22
0_1962-12-15
0_1963-03-13
0_1963-04-20
0_1963-06-15
0_1964-01-18
0_1964-01-29
0_1964-04-19
0_1964-07-18
0_1964-08-14
0_1964-09-16
0_1965-04-21
0_1965-06-02
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-11-27
0_1965-12-31
0_1966-01-22
0_1966-01-31
0_1966-04-23
0_1966-04-27
0_1966-09-21
0_1967-02-18
0_1967-04-19
0_1967-04-22
0_1967-05-24
0_1967-06-07
0_1967-11-22
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-30
0_1968-04-13
0_1968-05-22
0_1968-08-03
0_1968-09-07
0_1969-07-19
0_1969-08-16
0_1969-09-13
0_1969-09-20
0_1969-11-15
0_1970-01-10
0_1970-04-11
0_1970-05-13
0_1970-05-23
0_1970-06-03
0_1971-01-27
0_1971-04-28
0_1971-08-Undated
0_1971-10-16
0_1971-11-24
0_1971-12-18
0_1972-02-16
0_1972-03-29a
0_1972-04-04
0_1972-04-08
0_1972-05-26
0_1973-02-18
0_1973-03-31
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.04_-_The_Right_of_Absolute_Freedom
02.05_-_Federated_Humanity
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_New_Year_Initiation
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.15_-_Origin_and_Nature_of_Suffering
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.06_-_To_Be_or_Not_to_Be
04.09_-_Values_Higher_and_Lower
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.06_-_Physics_or_philosophy
05.07_-_The_Observer_and_the_Observed
05.09_-_The_Changed_Scientific_Outlook
05.10_-_Children_and_Child_Mentality
05.14_-_The_Sanctity_of_the_Individual
05.16_-_A_Modernist_Mentality
05.18_-_Man_to_be_Surpassed
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.32_-_Yoga_as_Pragmatic_Power
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.18_-_Value_of_Gymnastics,_Mental_or_Other
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.25_-_Prayer_and_Aspiration
07.33_-_The_Inner_and_the_Outer
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.39_-_The_Homogeneous_Being
07.41_-_The_Divine_Family
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.07_-_Sleep_and_Pain
08.13_-_Thought_and_Imagination
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.18_-_The_Mother_on_Herself
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.05_-_Mind_and_the_Mental_World
1.00a_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_The_way_of_what_is_to_come
10.13_-_Go_Through
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Asana
1.01f_-_Introduction
1.01_-_Fundamental_Considerations
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_Prayer
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.02.2.2_-_Self-Realisation
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Magic_Circle
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_What_is_Psycho_therapy?
10.33_-_On_Discipline
10.35_-_The_Moral_and_the_Spiritual
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Invocation_of_Tara
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Sephiros
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.040_-_Re-Educating_the_Mind
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.05_-_Adam_Kadmon
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.06_-_Five_Dreams
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Process_of_Evolution
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.08a_-_The_Ladder
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Worship_of_Substitutes_and_Images
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_The_Chosen_Ideal
1.1.01_-_Seeking_the_Divine
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.04_-_Philosophy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Oneness
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Three_Purushas
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2_-_Commentary
1.12_-_Independence
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_A_Dream
1.13_-_Reason_and_Religion
1.13_-_The_Divine_Maya
1.13_-_THE_MASTER_AND_M.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Mental_Plane
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Supermind_as_Creator
1.15_-_Index
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_Prayers
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.16_-_Man,_A_Transitional_Being
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_God
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.19_-_Equality
1.19_-_The_Curve_of_the_Rational_Age
1.2.01_-_The_Call_and_the_Capacity
12.01_-_This_Great_Earth_Our_Mother
1.2.08_-_Faith
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_IDOLATRY
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Improvising_a_Temple
1.23_-_The_Double_Soul_in_Man
1.240_-_Talks_2
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_The_Ascending_Series_of_Substance
1.27_-_AT_DAKSHINESWAR
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.05_-_A_Dream_Of_Surreal_Science
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3.4.02_-_The_Hour_of_God
1.34_-_The_Tao_1
1.37_-_Oriential_Religions_in_the_West
1.400_-_1.450_Talks
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.07_-_A_Review_of_Our_Ashram_Life
1.439
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.450_-_1.500_Talks
1.46_-_Selfishness
15.05_-_Twin_Prayers
1.53_-_Mother-Love
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
16.02_-_Mater_Dolorosa
1.69_-_Original_Sin
1.72_-_Education
1.75_-_The_AA_and_the_Planet
18.05_-_Ashram_Poets
1914_03_23p
1915_01_18p
1915_04_19p
1916_12_21p
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1953-07-08
1953-10-07
1953-11-04
1953-11-11
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-03-13_-_Our_best_friend
1957-03-20_-_Never_sit_down,_true_repose
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-12-11_-_Appearance_of_the_first_men
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-06-04_-_New_birth
1958-07-16_-_Is_religion_a_necessity?
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1960_02_17
1960_06_08
1964_09_16
1969_09_22
1969_10_01?_-_166
1969_11_07
1969_11_08?
1969_11_13
1970_01_03
1970_01_25
1970_01_29
1970_02_01
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.at_-_The_Human_Cry
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_White_Ship
1.fs_-_A_Peculiar_Ideal
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Tamerlane
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_In_A_Gondola
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Sixth
1.rt_-_Poems_On_Beauty
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Faces
1.whitman_-_God
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Solid,_Ironical,_Rolling_Orb
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Great_City
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_Two_Rivulets
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Most_Sweet_it_is
1.ww_-_The_Recluse_-_Book_First
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
2.01_-_AT_THE_STAR_THEATRE
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Object_of_Knowledge
2.01_-_The_Road_of_Trials
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Sword
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.10_-_Conclusion
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.1.1_-_The_Nature_of_the_Vital
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.1.3.1_-_Students
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Nov-Dec_1939
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
23.11_-_Observations_III
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.3_-_Problems_in_Human_Relations
29.04_-_Mothers_Playground
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Natural_Morality
3.01_-_The_Principles_of_Ritual
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_On_Thought_-_II
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_SAL
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ananda_Brahman
3.08_-_The_Mystery_of_Love
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
31.10_-_East_and_West
3.1.24_-_In_the_Moonlight
3.2.01_-_On_Ideals
32.02_-_Reason_and_Yoga
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
3.3.1_-_Illness_and_Health
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3_-_Commentaries_and_Annotated_Translations
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.21_-_The_Gradations_of_the_supermind
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2_-_Karma
4.3.3_-_Dealing_with_Hostile_Attacks
5.01_-_EPILOGUE
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.06_-_THE_TRANSFORMATION
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_Ahana
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Big_Mind_(ten_perfections)
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Proverbs
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
Cratylus
Diamond_Sutra_1
DM_2_-_How_to_Meditate
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
Gorgias
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.04_-_LIBERATION
LUX.06_-_DIVINATION
Meno
new_computer
Partial_Magic_in_the_Quixote
Phaedo
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Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_500-550
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Monadology
The_One_Who_Walks_Away
The_Riddle_of_this_World
The_Zahir
Timaeus

PRIMARY CLASS

dreams
SIMILAR TITLES
ideal
Ideal Forms

DEFINITIONS


TERMS STARTING WITH

ideal ::: a. --> Existing in idea or thought; conceptional; intellectual; mental; as, ideal knowledge.
Reaching an imaginary standard of excellence; fit for a model; faultless; as, ideal beauty.
Existing in fancy or imagination only; visionary; unreal.
Teaching the doctrine of idealism; as, the ideal theory or philosophy.
Imaginary.


ideal ideality ::: true ideality (vijñana), distinguished from intellectual ideality as well as ideal intellectuality.

ideal ::: “… ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle

idealess ::: a. --> Destitute of an idea.

ideal ::: having the nature of ideality; same as vijñanamaya.

ideal intellectuality ::: same as intuitive mind or a form of it.

ideal intuition ::: intuition in the ideality or vijñana, in contrast to mental intuition.

idealised ::: brought under the control or influence of ideality; rendered "perfectly & spontaneously true & luminous".

idealised intellectuality ::: same as idealised mentality.

idealised mental ::: having the nature of idealised mentality.

idealised mentality ::: same as intuitive mind, a faculty created by the action of the ideality in the intellectual mentality.

idealised mind ::: same as idealised mentality.

idealism ::: n. --> The quality or state of being ideal.
Conception of the ideal; imagery.
The system or theory that denies the existence of material bodies, and teaches that we have no rational grounds to believe in the reality of anything but ideas and their relations.


idealism

idealism ::: The doctrine that reality or knowledge is founded on ideas (mental experience). Depending on the specific ideal, idealism is usually juxtaposed with materialism or realism.

idealistic ::: a. --> Of or pertaining to idealists or their theories.

idealist ::: n. --> One who idealizes; one who forms picturesque fancies; one given to romantic expectations.
One who holds the doctrine of idealism.


idealities ::: pl. --> of Ideality

ideality II ::: same as superior ideality.

ideality ::: n. --> The quality or state of being ideal.
The capacity to form ideals of beauty or perfection.
The conceptive faculty.


ideality ::: the supra-intellectual faculty (vijñana) with its powers of smr.ti (consisting of intuition and discrimination), sruti (or inspiration) and dr.s.t.i (or revelation), usually distinguished from (but sometimes including) vijñanabuddhi or intuitive mind. The plane of ideality or vijñana generally referred to in the early period of the Record of Yoga appears to be what in 1918 was designated primary / inferior ideality, above which Sri Aurobindo then distinguished a secondary / superior ideality. In 1919, the lower plane came to be called logistic ideality in a scheme of three planes, of which the higher two were termed hermetic ideality (later srauta vijñana) and seer ideality. Up to 1920, "ideality" by itself continued to refer mainly to the first of these planes.

idealization ::: n. --> The act or process of idealizing.
The representation of natural objects, scenes, etc., in such a way as to show their most important characteristics; the study of the ideal.


idealized ::: imp. & p. p. --> of Idealize

idealizer ::: n. --> An idealist.

idealize ::: v. t. --> To make ideal; to give an ideal form or value to; to attribute ideal characteristics and excellences to; as, to idealize real life.
To treat in an ideal manner. See Idealization, 2. ::: v. i. --> To form ideals.


idealizing ::: p. pr. & vb. n. --> of Idealize

ideal logistis ::: same as logistic ideality.

ideally ::: adv. --> In an ideal manner; by means of ideals; mentally.

ideal ::: Madhav: “What is not yet achieved on earth but what must be achieved because it presses for expression from above is cherished in the aspiration and thought of man as an Ideal. It is a truth from the higher regions of existence that seeks to formulate itself in this world. It clothes itself in the form of an Idea, organises itself in the human mind through a series of perceptions and leaps of thought as an Ideal to be realised and goes on exerting pressure on the evolving spirit of man to actualise it in life as a working factor. Progress is effected by these translations of the ideal into the actual.” Readings in Savitri, Vol. III.

ideal mind ::: same as ideality.

idealogic ::: a. --> Of or pertaining to an idealogue, or to idealization.

idealogue ::: n. --> One given to fanciful ideas or theories; a theorist; a spectator.

ideal point: A point added in turning Euclidean geometry into projective geometry.

ideal reason ::: same as luminous reason (logistic ideality). ideal sraddh sraddha

ideal self: in Rogers's humanistic theory, an evolving construct which represents the goals and aspirations of an individual.

ideal supermind ::: see triple ideal supermind.

ideal tapas ::: tapas in the ideality, "working by the swabhava" (essential nature of things), same as vijñanamaya tapas.

ideal "theory" In {domain theory}, a non-empty, {downward closed} subset which is also closed under binary {least upper bounds}. I.e. anything less than an element is also an element and the least upper bound of any two elements is also an element. (1997-09-26)

ideal thought ::: thought elevated to the plane of ideality; same as vijñanamaya thought, especially in the form of perceptive thought. ideal trik trikaladrsti

ideal truth tapas ::: tapas acting in the revelatory logistis.

ideal; visionary, conceptual; fanciful, unreal, chimerical.

IDEAL 1. Ideal DEductive Applicative Language. A language by Pier Bosco and Elio Giovannetti combining {Miranda} and {Prolog}. Function definitions can have a {guard} condition (introduced by ":-") which is a conjunction of equalities between arbitrary terms, including functions. These guards are solved by normal {Prolog} {resolution} and {unification}. It was originally compiled into {C-Prolog} but was eventually to be compiled to {K-leaf}. 2. A numerical {constraint} language written by Van Wyk of {Stanford} in 1980 for {typesetting} graphics in documents. It was inspired partly by {Metafont} and is distributed as part of {Troff}. ["A High-Level Language for Specifying Pictures", C.J. Van Wyk, ACM Trans Graphics 1(2):163-182 (Apr 1982)]. (1994-12-15)

IDEAL ::: 1. Ideal DEductive Applicative Language. A language by Pier Bosco and Elio Giovannetti combining Miranda and Prolog. Function definitions can have a guard resolution and unification. It was originally compiled into C-Prolog but was eventually to be compiled to K-leaf.2. A numerical constraint language written by Van Wyk of Stanford in 1980 for typesetting graphics in documents. It was inspired partly by Metafont and is distributed as part of Troff.[A High-Level Language for Specifying Pictures, C.J. Van Wyk, ACM Trans Graphics 1(2):163-182 (Apr 1982)]. (1994-12-15)

Ideal capacity - The largest volume of output possible if a facility maintained continuous operation at optimum efficiency, allowing for no losses of any kind, even those deemed normal or unavoidable; also called maximum capacity, theoretical capacity, or engineered capacity.

Idealism: Any system or doctrine whose fundamental interpretative principle is ideal. Broadly, any theoretical or practical view emphasizing mind (soul, spirit, life) or what is characteristically of pre-eminent value or significance to it. Negatively, the alternative to Materialism. (Popular confusion arises from the fact that Idealism is related to either or both uses of the adjective "ideal," i.e., (a) pertaining to ideas, and (b) pertaining to ideals. While a certain inner bond of sympathy can be established between these two standpoints, for theoretical purposes they must be clearly distinguished.) Materialism emphasizes the spatial, pictorial, corporeal, sensuous, non-valuational, factual, and mechanistic. Idealism stresses the supra- or non-spatial, non-pictorial, incorporeal, suprasensuous, normative or valuational, and teleological. The term Idealism shares the unavoidable expansion of such words as Idea, Mind, Spirit, and even Person, and in consequence it now possesses usefulness only in pointing out a general direction of thought, unless qualified, e.g., Platonic Idealism, Personal Idealism, Objective Idealism, Moral Idealism, etc.

Idealism Philosophical systems based fundamentally on consciousness, as contrasted with systems based on sensation or materialism. It affirms that the universe is an imbodiment of mind or, as stated by theosophy, the aggregated imbodiments of hierarchies of minds proceeding from a unitary divine root or universal hierarch. It states that reality is essentially divine, spiritual, or noumenal and, on a lower plane, that the psychic is noumenal to the physical, which is its phenomenon. As a theory of knowledge, idealism identifies reality, so far as humankind is concerned, with inner conscious experience, or asserts that the mental life alone is truly knowable.

IDEALIST Man at the causal stage, or the stage of ideality.

Idealists regard such an equalization of physical laws and psychological, historical laws as untenable. The "tvpical case" with which physics or chemistry analyzes is a result of logical abstraction; the object of history, however, is not a unit with universal traits but something individual, in a singular space and at a particular time, never repeatable under the same circumstances. Therefore no physical laws can be formed about it. What makes it a fact worthy of historical interest, is iust the fullness of live activity in it; it is a "value", not a "thing". Granted that historical events are exposed to influences from biological, geological, racial and traditional sources, they aie always carried by a human being whose singularity of character has assimilated the forces of his environment and surmounted them There is a reciprocal action between man and society, but it is always personal initiative and free productivity of the individual which account for history. Denying, therefore, the logical primacy of physical laws in history, does not mean lawlessness, and that is the standpoint of the logic of history in more recent times. Windelband and H. Rickert established another kind of historical order of laws. On their view, to understand history one must see the facts in their relation to a universally applicable and transcendental system of values. Values "are" not, they "hold"; they are not facts but realities of our reason, they are not developed but discovered. According to Max Weber historical facts form an ideally typical, transcendental whole which, although seen, can never be fully explained. G, Simmel went further into metaphysics: "life" is declared an historical category, it is the indefinable, last reality ascending to central values which shaped cultural epochs, such as the medieval idea of God, or the Renaissance-idea of Nature, only to be tragically disappointed, whereupon other values rise up, as humanity, liberty, technique, evolution and others.

Ideality: Condition of being mental. -- W.L.

IDEALITY, STAGE OF The highest of man&

Idealized CSP "language" A programming language combining simply typed, {call-by-name} {procedures} with {asynchronous} communicating processes, assuming fair parallel execution. Idealized CSP generalises {Anthony Hoare}'s original {CSP} and Kahn's networks of {deterministic} processes, and is closely related to {Parallel Algol} by Stephen Brookes of {CMU}. Procedures permit the encapsulation of common {protocols} and parallel programming idioms. {Local variables} and local channel declarations provide a way to delimit the scope of interference between parallel agents, and allow a form of concurrent {object-oriented programming}. [Was this language also designed by Brookes?] (1997-09-26)

Idealized CSP ::: (language) A programming language combining simply typed, call-by-name procedures with asynchronous communicating processes, assuming fair parallel networks of deterministic processes, and is closely related to Parallel Algol by Stephen Brookes of CMU.Procedures permit the encapsulation of common protocols and parallel programming idioms. Local variables and local channel declarations provide a way to delimit the scope of interference between parallel agents, and allow a form of concurrent object-oriented programming.[Was this language also designed by Brookes?] (1997-09-26)

Idealized Instruction Set "language" (IIS) The {assembly language} for the {Flagship} parallel machine. ["An Idealized Instruction Set for a Packet Rewrite Machine", J. Sargeant, Manchester U, 1988]. (1994-11-07)

Idealized Instruction Set ::: (language) (IIS) The assembly language for the Flagship parallel machine.[An Idealized Instruction Set for a Packet Rewrite Machine, J. Sargeant, Manchester U, 1988]. (1994-11-07)

IDEALIZE—To render ideal, to conform to some mental standard as of perfection.

Ideal Man. See ’ADAM QADMON; PURUSHA

Ideal of Reason: (Ger. Ideal der Vernunft) Kant: The idea of an all-comprehending reality, God, containing the determination of all finite existence. In the Cr. of Pure Reason Kant shows how and why the mind hypostatizes this Ideal, the source of "transcendental illusion" (q.v.). He concluded that while the traditional proofs of God's existence were all fallacious, the idea of God had a regulative use for reason, and was a necessary postulate for practical reason (q.v.). See Kantianism. -- O.F.K.

Ideal: Pertaining to ideas (q.v.) Mental. Possessing the character of completely satisfying a desire or volition. A state of perfection with respect to a standard or goal of will or desire. A norm, perfect type, or goal, an object of desire or will, whether or not conceived as attainable.

Ideal Self ::: Humanistic term representing the characteristics, behaviors, emotions, and thoughts to which a person aspires.

Ideal ::: The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.
   Ref: CWSA Vol. 21-22, Page: 173


IDEAL The purposeful ideal is always the next higher stage of development. Ideals that cannot be realized become set phrases and fair promises, which nobody takes seriously and which but enhance self-deception. The ideal of the stage of civilization is culture, but true culture, not that masked barbarism which is called culture. P 3.22.8

Ideal Utilitarianism: See Utilitarianism. Idealization: In art, the process of generalizing and abstracting from specifically similar individuals, in order to depict the perfect type of which they are examples, the search for real character or structural form, to the neglect of external qualities and aspects. Also, any work of art in which such form or character is exhibited; i.e. any adequate expression of the perfected essence inadequately manifested by the physical particular. In classical theory, the object so discovered and described is a Form or Idea; in modern theory, it is a product of imagination. -- I.J.


TERMS ANYWHERE

1. For Comte Altruism meant the discipline and eradication of self-centered desire, and a life devoted to the good of others; more particularly, selfless love and devotion to Society. In brief, it involved the self-abnegating love of Catholic Christianity redirected towards Humanity conceived as an ideal unity. As thus understood, altruism involves a conscious opposition not only to egoism (whether understood as excessive or moderate self-love), but also to the formal or theological pursuit of charity and to the atomic or individualistic social philosophy of 17th-18th century liberalism, of utilitarianism, and of French Ideology.

2. In its rational aspect, as developed especially by Plato and Aristotle, aristocracy is the rule of the best few, in a true, purposeful, law-abiding and constitutional sense. As a political ideal, it is a form of government by morally and intellectually superior men for the common good or in the general interests of the governed, but without participation of the latter. Owing to the difficulty of distinguishing the best men for directing the life of the community, and of setting in motion the process of training and selecting such models of human perfection, aristocracy becomes practically the rule of those who are thought to be the best. [Plato himself proposed his ideal State as "a model fixed in the heavens" for human imitation but not attainment; and in the Laws he offered a combination of monarchy and democracy as the best working form of government.] Though aristocracy is a type of government external to the governed, it is opposed to oligarchy (despotic) and to timocracy (militaristic). With monarchy and democracy, it exhausts the classification of the main forms of rational government.

2. Neo-idealism (q.v.) in Italy introduce a second type of concrete universal whose element^ lack the character of dialectical opposition and logical abstractness. -- W.L.

(2) The predominantly naturalistic and positivistic period coincides roughly with the nineteenth century. The wars of independence were accompanied by revolt from scholasticism. In the early part of the century, liberal eclectics like Cousin and P. Janet were popular in South America, but French eighteenth century materialism exerted an increasing influence. Later, the thought of Auguste Comte and of Herbert Spencer came to be dominant especially in Mexico, Brazil, Argentina, and Chile. Even an idealistically inclined social and educational philosopher like Eugenio Maria de Hostos (1839-1903), although rejecting naturalistic ethics, maintains a positivistic attitude toward metaphysics.

(3) The predominantly idealistic period of the twentieth century was initiated by the work of the Argentine Alejandro Korn (1860-1936), who introduced modern German philosophy to his fellow-countrymen. Francisco Romero, also an Argentine, has brought about the translation of many European philosophical classics into Spanish. Leibniz, Kant, Hegel, and the more recent neo-Kantians and phenomcnologists have exerted wide influence in Latin America. North American personalism has also attracted attention. In Mexico, Jose Vasconcelos and Pedro Gringoire reflect in their own syntheses the main streams of idealistic metaphysics, ethics, esthetics. Puerto Rico, with its recent publication of the writings of Hostes, is also a center of philosophic activity. There are signs of growing philosophical independence throughout Latin America. -- J.F., E.S.B.

Absolute Idealism: See Idealism, Hegel. -- W.L.

abstract ::: a. --> Withdraw; separate.
Considered apart from any application to a particular object; separated from matter; existing in the mind only; as, abstract truth, abstract numbers. Hence: ideal; abstruse; difficult.
Expressing a particular property of an object viewed apart from the other properties which constitute it; -- opposed to concrete; as, honesty is an abstract word.
Resulting from the mental faculty of abstraction; general


abstracted ::: imp. & p. p. --> of Abstract ::: a. --> Separated or disconnected; withdrawn; removed; apart.
Separated from matter; abstract; ideal.
Abstract; abstruse; difficult.
Inattentive to surrounding objects; absent in mind.


abstractionist ::: n. --> An idealist.

Abstraction: (Lat. ab, from + trahere, to draw) The process of ideally separating a partial aspect or quality from a total object. Also the result or product of mental abstraction. Abstraction, which concentrates its attention on a single aspect, differs from analysis which considers all aspects on a par. -- L.W.

Abstractum (pl. abstracta): (Lat ab + trahere, to draw) An abstractum, in contrast to a concretum or existent is a quality or a relation envisaged by an abstract concept (e.g. redness, equality, truth etc.). The abstractum may be conceived either as an ideal object or as a real, subsistent universal. -- L.W. Ab

Activism: (Lat. activus, from agere, to act) The philosophical theory which considers activity, particularly spiritual activity, to be the essence of reality. The concept of pure act (actus purus) traceable to Aristotle's conception of divinity, was influential in Scholastic thought, and persists m Leibniz, Fichte and modern idealism. -- L.W.

actual gnosis ::: same as actualistic ideality.

actualistic ideality ::: an intuitional form of logistic ideality which, applied to the field of trikaladr.s.t.i and tapas, "depends upon the existent actuality, illumines it, goes a little beyond it but from it".

actualistic logistis ::: same as actualistic ideality.

actualist intuitional revelation ::: actualistic ideality raised to the intuitive revelatory logistis.

actualist ::: n. --> One who deals with or considers actually existing facts and conditions, rather than fancies or theories; -- opposed to idealist.

aerial ::: 1. Having a light and graceful beauty; airy; ethereal; unsubstantial, intangible; hence, immaterial, ideal, imaginary. 2. Biol. Growing in the air.

Aesthetics. Any system or program of fine art emphasizing the ideal (s.) is Aesthetic Idealism. The view that the goal of fine art is an embodiment or reflection of the perfections of archetypal Ideas or timeless essences (Platonism). The view of art which emphasizes feeling, sentiment, and idealization (as opposed to "literal reproduction" of fact). The view of art which emphasizes cognitive content (as opposed to abstract feeling, primitive intuition, formal line or structure, mere color or tone). Psychology. The doctrine that ideas or judgments are causes of thought and behavior, and not mere effects or epiphenomena, is Psychological Idealism.

aladr.s.t.i (trikaldrishti) ::: decisive trikaladr.s.t.i in the full revelatory ideality. decisive telepathic trik trikaladrsti

aladr.s.t.i (trikaldrishti) ::: telepathic trikaladr.s.t.i in the intuitional ideality, a form of intuitional trikaladr.s.t.i. intuitive vij ñana

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i by means of inspiration; the second level of ideal trikaladr.s.t.i.

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i by means of intuition; the lowest level of ideal trikaladr.s.t.i.

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i by means of revelation; the highest level of trikaladr.s.t.i on the first plane of ideality. revelatory vij ñana

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i in the ideality.

Alexander, Samuel: (1859-1938) English thinker who developed a non-psychic, neo-realistic metaphysics and synthesis. He makes the process of emergence a metaphysical principle. Although his inquiry is essentially a priori, his method is empirical. Realism at his hands becomes a quasi-materialism, an alternative to absolute idealism and ordinary materialism. It alms to combine the absoluteness of law in physics with the absolute unpredictability of emergent qualities. Whereas to the ancients and in the modern classical conception of physical science, the original stuff was matter and motion, after Minkowski, Einstein, Lorenz and others, it became indivisible space-time, instead of space and time.

Alexandrian-Roman Period. Fed by Eastern ideas, later Alexandrian-Roman thought was essentially idealistic. In neo-Pythagorean, Neo-Platonic and Alexandrian Christianity, matter was identified with non-being, and placed at the metaphysical antipodes with respect to God or the Absolute. Early Christianity identified itself with the personalistic theism of Israel, Pauline spiritualism, and the neo-Platonism of Alexandria.

All Indian doctrines orient themselves by the Vedas, accepting or rejecting their authority. In ranging from materialism to acosmism and nihilism, from physiologism to spiritualism, realism to idealism, monism to pluralism, atheism and pantheism, Hindus believe they have exhausted all possible philosophic attitudes (cf. darsana), which they feel supplement rather than exclude each other. A unnersal feature is the fusion of religion, metaphysics, ethics and psychology, due to the universal acceptance of a psycho-physicalism, further exemplified in the typical doctrines of karma and samsara (q.v.). Rigorous logic is nevertheless applied in theology where metaphvsics passes into eschatology (cf., e.g., is) and the generally accepted belief in the cyclic nature of the cosmos oscillating between srsti ("throwing out") and pralaya (dissolution) of the absolute reality (cf. abhasa), and in psychology, where epistemology seeks practical outlets in Yoga (q.v.). With a genius for abstraction, thinkers were and are almost invariably hedonistically motivated by the desire to overcome the evils of existence in the hope of attaining liberation (cf. moksa) and everlasting bliss (cf. ananda, nirvana). -- K.F.L.

Amal: “There are several levels between the mind and the Supermind. One of them is that of the Ideal. A common classification by Sri Aurobindo is: the Higher Mind, the Illumined Mind, the Intuition, the Overmind Intuition, the Overmind, the supramentalised Overmind. In an early chapter of The Life Divine, there is a triple scheme: the Phenomenal, the Ideal, the Real. The Ideal here would cover all the planes between mind and Supermind.”

ana ::: a term used in the last dated entry of 1920 for a plane of consciousness whose arrangement "on the lower levels of the ideal thought-powers" had then begun; in view of evidence for the connection of the term imperative with revelation or dr.s.t.i, imperative vijñana is perhaps the same as the earlier seer ideality, whose "deputed power" in the logistic ideality was mentioned in 1919.

ana (drashtri vijnana) ::: same as seer ideality, usually in the . t.r. vijñ sense of seer / revelatory logistis. dravyaj ñana

ana [Greek and Sanskrit] ::: a term used in October 1920 for three levels encompassing much of what was formerly called logistic ideality; applied more specifically to the highest of these levels, also termed highest representative ideality, which corresponds to full revelatory ideality and "has to deal with three movements": actualities, potentialities and the "imperatives of the infinite".

ana ::: (in 1914) same as inspirational vijñana; (in 1920) the second plane of ideality, previously called the hermetic ideality, whose essence is sruti or "inspired interpretation". It enters into the lower plane, the logistic ideality or luminous reason, "attended by a diviner splendour of light and blaze of fiery effulgence". The "illumined" level of higher mind in the diagram on page 1360 (c. 1931) may be correlated with the hermetic ideality or srauta vijñana of 1919-20. srauta vyapti srauta

Analogy: Originally a mathematical term, Analogia, meaning equality of ratios (Euclid VII Df. 20, V. Dfs. 5, 6), which entered Plato's philosophy (Republic 534a6), where it also expressed the epistemological doctrine that sensed things are related as their mathematical and ideal correlates. In modern usage analogy was identified with a weak form of reasoning in which "from the similarity of two things in certain particulars, their similarity in other particulars is inferred." (Century Dic.) Recently, the analysis of scientific method has given the term new significance. The observable data of science are denoted by concepts by inspection, whose complete meaning is given by something immediately apprehendable; its verified theory designating unobservable scientific objects is expressed by concepts by postulation, whose complete meaning is prescribed for them by the postulates of the deductive theory in which they occur. To verify such theory relations, termed epistemic correlations (J. Un. Sc. IX: 125-128), are required. When these are one-one, analogy exists in a very precise sense, since the concepts by inspection denoting observable data are then related as are the correlated concepts by postulation designating unobservable scientific objects. -- F.S.C.N. Analogy of Pythagoras: (Gr. analogia) The equality of ratios, or proportion, between the lengths of the strings producing the consonant notes of the musical scale. The discovery of these ratios is credited to Pythagoras, who is also said to have applied the principle of mathematical proportion to the other arts, and hence to have discovered, in his analogy, the secret of beauty in all its forms. -- G.R.M.

anamaya tapas ::: tapas on the plane of vijñana, "that which fulfils what the knowledge sees"; same as ideal tapas.

anamaya (vijnanamaya; vijnanamay) ::: supra-intellectual; having the nature of vijñana, the principle that links saccidananda to mind, life and matter and is revealed through the faculties of smr.ti, sruti and dr.s.t.i; expressing the principle of vijñana involved in or subordinated to the principle of another plane, such as the physical or mental. The terms ideal, gnostic and supramental are almost interchangeable with vijñanamaya in the Record of Yoga up to 1920; in 1927, the word vijñanamaya does not occur, while "supramental" and "gnostic" refer to planes higher than ideality.

ananda ::: ananda (especially physical ananda or any of its forms) awakened by a stimulus (hetu); since "ideal delight in the body . . . is self-existent even when sahaituka", the hetu "only awakens, it does not produce it".

ananda ideality ::: same as ananda-vijñana. ananda isvara ananda

ana ::: same as hermetic ideality.

ana ::: same as intuitional ideality.

ana ::: same as representative revelatory vijñana or (in October 1920) highest representative ideality.

anasa ::: same as idealised mental.

ana ::: vijñana of a predominantly revelatory character; same as revelatory logistis or full revelatory ideality. revelatory vij ñanamaya

ana (vijnana; vijnanam; vijnan) ::: "the large embracing consciousness . . . which takes into itself all truth and idea and object of knowledge and sees them at once in their essence, totality and parts or aspects", the "comprehensive consciousness" which is one of the four functions of active consciousness (see ajñanam), a mode of awareness that is "the original, spontaneous, true and complete view" of existence and "of which mind has only a shadow in the highest operations of the comprehensive intellect"; the faculty or plane of consciousness above buddhi or intellect, also called ideality, gnosis or supermind (although these are distinguished in the last period of the Record of Yoga as explained under the individual terms), whose instruments of knowledge and power form the vijñana catus.t.aya; the vijñana catus.t.aya itself; the psychological principle or degree of consciousness that is the basis of maharloka, the "World of the Vastness" that links the worlds of the transcendent existence, consciousness and bliss of saccidananda to the lower triloka of mind, life and matter, being itself usually considered the lowest plane of the parardha or higher hemisphere of existence. Vijñana is "the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast [satyam r.taṁ br.hat] of the divine existence". vij ñana ana ananda

And again, in Book X, Canto II, The Gospel of Death and Vanity of the Ideal we find these lines:

An examination of desire and will leads to the same conclusion. These, too, betoken a self which fulfills itself in attaining an ideal. This ideal can be found only in the Absolute, revealed now not only as an absolute mind but as an absolute moral person, enshrining goodness and beauty as well as truth -- that is as God. -- B.A.G.F.

Applied Hegel's idealism to literary criticism. Gave a new interpretation to poets' sentiments and ideals, and linked them to the civil history of Italy. New Italian idealism of about 1900 was based on his thought. -- L.V.

Apsaras ::: Sri Aurobindo: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Apsaras ::: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

arcadic ::: a. --> Of or pertaining to Arcadia; pastoral; ideally rural; as, Arcadian simplicity or scenery.

archetypal ::: a. --> Of or pertaining to an archetype; consisting a model (real or ideal) or pattern; original.

Artificer of Ideal and Idea,

arya ::: noble, aspiring; a follower of the ideals of the ancient Indian arya spiritual culture; a superhuman power helping men to realise these ideals.

ASCETICISM. ::: Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it ; and an ascetic discipline is better than loose absence of true control.

Asceticism ::: Asceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it—and even an ascetic discipline is better for our purpose than a loose absence of true control.
   Ref: CWSA Vol. 35, Page: 764


ascetic ::: one who dedicates his or her life to a pursuit of contemplative ideals, whether by seclusion or by abstinence from creature comforts, and practices extreme self-denial, rigorous self-discipline or self-mortification. ascetic"s, ascetics.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

A. While Nicholas of Cusa referred to God as "the absolute," the noun form of this term came into common use through the writings of Schelling and Hegel. Its adoption spread in France through Cousin and in Britain through Hamilton. According to Kant the Ideas of Reason seek both the absolute totality of conditions and their absolutely unconditioned Ground. This Ground of the Real Fichte identified with the Absolute Ego (q.v.). For Schelling the Absolute is a primordial World Ground, a spiritual unity behind all logical and ontological oppositions, the self-differentiating source of both Mind and Nature. For Hegel, however, the Absolute is the All conceived as a timeless, perfect, organic whole of self-thinking Thought. In England the Absolute has occasionally been identified with the Real considered as unrelated or "unconditioned" and hence as the "Unknowable" (Mansel, H. Spencer). Until recently, however, it was commonly appropriated by the Absolute Idealists to connote with Hegel the complete, the whole, the perfect, i.e. the Real conceived as an all-embracing unity that complements, fulfills, or transmutes into a higher synthesis the partial, fragmentary, and "self-contradictory" experiences, thoughts, purposes, values, and achievements of finite existence. The specific emphasis given to this all-inclusive perfection varies considerably, i.e. logical wholeness or concreteness (Hegel), metaphysical completeness (Hamilton), mystical feeling (Bradley), aesthetic completeness (Bosanquet), moral perfection (Royce). The Absolute is also variously conceived by this school as an all-inclusive Person, a Society of persons, and as an impersonal whole of Experience.

beau ideal ::: --> A conception or image of consummate beauty, moral or physical, formed in the mind, free from all the deformities, defects, and blemishes seen in actual existence; an ideal or faultless standard or model.

Berdyayev, Nikolai Alexandrovitch: (1874-1948) Is a contemporary Russian teacher and writer on the philosophy of religion. He was born in Kiev, exiled to Vologda when twenty-five; threatened with expulsion from the Russian Orthodox Church in 1917, he became professor of philosophy at the University of Moscow. In 1922, he was expelled from the Soviet Union and he went to Berlin, where he established his Academy of Religious Philosophy. He moved his school to Paris and established a Russian review called Putj (The Way). His thought resembles that of the Christian Gnostics (see Gnosticism), and it owes a good deal to German idealism and mysticism (Boehme). He is a trenchant critic of systems as diverse as Communism and Thomistic Scholasticism. His most noted works are: Smyisl Istorii (The Meaning of History), Berlin, 1923; Novoye Srednevyekovye (transl. as The End of Our Time, N.Y., 1933), Berlin, 1924; Freedom and the Spirit, N. Y., 1935. V. J. Bourke, "The Gnosticism of N. Berdyaev", Thought, XI (1936), 409-22. -- VJ.B.

berkeleian ::: a. --> Of or relating to Bishop Berkeley or his system of idealism; as, Berkeleian philosophy.

Berkeleianism: The idealistic system of philosophy of George Berkeley (1685-1753). He thought that the admission of an extramental world would lead to materialism and atheism. Hence he denied the existence of an independent world of bodies by teaching that their existence consists in perceptibility, esse is percipi. The cause of the ideas in our mind is not a material substance, but a spiritual being, God, who communicates them to us in a certain order which we call the laws of nature. Things cannot exist unless perceived by some mind. Berkeley acknowledged the existence of other spirits, or minds, besides that of God. -- J.J.R.

Berkeley, George: (1685-1753) Pluralistic idealist, reflecting upon the spatial attributes of distance, size, and situation, possessed, according to Locke, by external objects in themselves apart from our perception of them, concluded that the discrepancy between the visual and the tactual aspects of these attributes robbed them of all objective validity and reduced them to the status of secondary qualities existing only in and for consciousness. Moreover, the very term "matter," like all other "universals," is found upon analysis to mean and stand for nothing but complexes of experienced qualities. Indeed, "existence" except as presence to consciousness, is meaningless. Hence, nothing can be said to exist except minds (spirits) and mental content (ideas). Esse = percipi or percipere.

“Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

ideal ::: a. --> Existing in idea or thought; conceptional; intellectual; mental; as, ideal knowledge.
Reaching an imaginary standard of excellence; fit for a model; faultless; as, ideal beauty.
Existing in fancy or imagination only; visionary; unreal.
Teaching the doctrine of idealism; as, the ideal theory or philosophy.
Imaginary.


ideal ideality ::: true ideality (vijñana), distinguished from intellectual ideality as well as ideal intellectuality.

ideal ::: “… ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle

idealess ::: a. --> Destitute of an idea.

ideal ::: having the nature of ideality; same as vijñanamaya.

ideal intellectuality ::: same as intuitive mind or a form of it.

ideal intuition ::: intuition in the ideality or vijñana, in contrast to mental intuition.

idealised ::: brought under the control or influence of ideality; rendered "perfectly & spontaneously true & luminous".

idealised intellectuality ::: same as idealised mentality.

idealised mental ::: having the nature of idealised mentality.

idealised mentality ::: same as intuitive mind, a faculty created by the action of the ideality in the intellectual mentality.

idealised mind ::: same as idealised mentality.

idealism ::: n. --> The quality or state of being ideal.
Conception of the ideal; imagery.
The system or theory that denies the existence of material bodies, and teaches that we have no rational grounds to believe in the reality of anything but ideas and their relations.


idealism

idealistic ::: a. --> Of or pertaining to idealists or their theories.

idealist ::: n. --> One who idealizes; one who forms picturesque fancies; one given to romantic expectations.
One who holds the doctrine of idealism.


idealities ::: pl. --> of Ideality

ideality II ::: same as superior ideality.

ideality ::: n. --> The quality or state of being ideal.
The capacity to form ideals of beauty or perfection.
The conceptive faculty.


ideality ::: the supra-intellectual faculty (vijñana) with its powers of smr.ti (consisting of intuition and discrimination), sruti (or inspiration) and dr.s.t.i (or revelation), usually distinguished from (but sometimes including) vijñanabuddhi or intuitive mind. The plane of ideality or vijñana generally referred to in the early period of the Record of Yoga appears to be what in 1918 was designated primary / inferior ideality, above which Sri Aurobindo then distinguished a secondary / superior ideality. In 1919, the lower plane came to be called logistic ideality in a scheme of three planes, of which the higher two were termed hermetic ideality (later srauta vijñana) and seer ideality. Up to 1920, "ideality" by itself continued to refer mainly to the first of these planes.

idealization ::: n. --> The act or process of idealizing.
The representation of natural objects, scenes, etc., in such a way as to show their most important characteristics; the study of the ideal.


idealized ::: imp. & p. p. --> of Idealize

idealizer ::: n. --> An idealist.

idealize ::: v. t. --> To make ideal; to give an ideal form or value to; to attribute ideal characteristics and excellences to; as, to idealize real life.
To treat in an ideal manner. See Idealization, 2. ::: v. i. --> To form ideals.


idealizing ::: p. pr. & vb. n. --> of Idealize

ideal logistis ::: same as logistic ideality.

ideally ::: adv. --> In an ideal manner; by means of ideals; mentally.

ideal ::: Madhav: “What is not yet achieved on earth but what must be achieved because it presses for expression from above is cherished in the aspiration and thought of man as an Ideal. It is a truth from the higher regions of existence that seeks to formulate itself in this world. It clothes itself in the form of an Idea, organises itself in the human mind through a series of perceptions and leaps of thought as an Ideal to be realised and goes on exerting pressure on the evolving spirit of man to actualise it in life as a working factor. Progress is effected by these translations of the ideal into the actual.” Readings in Savitri, Vol. III.

ideal mind ::: same as ideality.

idealogic ::: a. --> Of or pertaining to an idealogue, or to idealization.

idealogue ::: n. --> One given to fanciful ideas or theories; a theorist; a spectator.

ideal reason ::: same as luminous reason (logistic ideality). ideal sraddh sraddha

::: ideal

ideal supermind ::: see triple ideal supermind.

ideal tapas ::: tapas in the ideality, "working by the swabhava" (essential nature of things), same as vijñanamaya tapas.

ideal thought ::: thought elevated to the plane of ideality; same as vijñanamaya thought, especially in the form of perceptive thought. ideal trik trikaladrsti

ideal truth tapas ::: tapas acting in the revelatory logistis.

(b) In epistemology: Epistemological dualism is the theory that in perception, memory and other types of non-inferential cognition, there is a numerical duality of the content or dntum immediately present to the knowing mind and (sense datum, memory image, etc.) and the real object known (the thing perceived or remembered) (cf. A. O. Lovejoy, The Revolt Against Dualism, pp. 15-6). Epistemological monism, on the contrary identifies the immediate datum and the cognitive object either by assimilating the content to the object (epistemological realism) or the object to the content (epistemological idealism). -- L.W.

Blondel, Maurice: (1861-1939) A philosopher in the French "spiritualistic" tradition of Maine de Biran and Boutroux, who in his essays L'action (1893), and Le Proces de l'Intelligence (1922), defended an activistic psychology and metaphysics. "The Philosophy of Action" is a voluntaristic and idealistic philosophy which, as regards the relation of thought to action, seeks to compromise between the extremes of intellectualism and pragmatism. In his more recent book La Pensee (1934), Blondel retains his earlier activistic philosophy combined with a stronger theological emphasis. -- L.W.

Body: Here taken in the sense of the material organized substance of man contrasted with the mind, soul or spirit, thus leading to the problem of the relation between body and mind, one of the most persistent problems of philosophy. Of course, any theory which identifies body and mind, or does not adequately distinguish the psychical from the physical, regarding both as aspects of the same reality, eludes some of the difficulties presented by the problem. Both materialism and idealism may be considered as forms of psycho-physical monism. Materialism by denying the real existence of spiritual beings and reducing mind to a function of matter, and spiritualism, or that species called idealism, which regards bodies simply as contents of consciousness, really evade the main issue. All those, however, who frankly acknowledge the empirically given duality of mind and organism, are obliged to struggle with the problem of the relation between them. The two most noted rival theories attempting an answer are interactionism and parallelism. The first considers both body and mind as substantial beings, influencing each other, hence causally related. The second holds that physical processes and mental processes accompany each other without any interaction or interference whatsoever, consequently they cannot be causally related. The Scholastics advance the doctrine of the human composite consisting of body and soul united into one substance and nature, constituting the human person or self, to whom all actions of which man is capable must be ascribed. There can be no interaction, since there is but one agent, formed of two component elements. This theory, like interactionism, makes provision for survival, even immortality, while parallelism definitely precludes it. No known theory can meet all objections and prove entirely satisfactory; the problem still persists. See Descartes, Spinoza, Mind. -- J.J.R.

Boodin, John Elof: American philosopher born in Sweden in 1869 who emigrated in 1886 to the United States. Studied at the Universities of Colorado, Minnesota, Brown and especially Harvard under Royce with whom he kept a life-long friendship though he was opposed to his idealism. His works (Time and Reality, 1904 -- Truth and Reality, 1912 -- A Realistic Universe, 1916 -- Cosmic Evolution, 1925 -- Three Interpretations of the Universe, 1934 -- God, 1935 -- The Social Mind, 1940) form practically a complete system. His philosophy takes the form of a cosmic idealism, though he was interested for a time in certain aspects of pragmatism. It grew gradually from his early studies when he developed a new concept of a real and non-serial time. The structure of the cosmos is that of a hierarchy of fields, as exemplified in physics, in organisms, in consciousness and in society. The interpenetration of the mental fields makes possible human knowledge and social intercourse. Reality as such possesses five attributes: being (the dynamic stuff of all complexes, the active energy), time (the ground of change and transformation), space (which accounts for extension), consciousness (active awareness which lights up reality in spots; it becomes the self when conative tendencies cooperate as one active group), and form (the ground of organization and structure which conditions selective direction). God is the spirit of the whole. -- T.G.J Boole, George: (1815-1864) English mathematician. Professor of mathematics at Queen's College, Cork, 1849-1864. While he made contributions to other branches of mathematics, he is now remembered primarily as the founder of the Nineteenth Century algebra of logic and through it of modern symbolic logic. His Mathematical Analysis of Logic appeared in 1847 and the fuller Laws of Thought in 1854. -- A.C.

Boolean algebra: See Logic, Formal, §7. Bosanquet, Bernard: (1848-1923) Neo-Hegelian idealist, regards Reality as a single individual all-embracing, completely rational experience, combining universality and concreteness. It alone exists. All other particulars -- minds or things -- are only partially concrete, individual and real. The incidental, incomplete, dependent and only partially existent character of finite consciousness is shown by the reaching, seeking character of all its activities, sense-perceptions, thought, moral action, and even aesthetic contemplation -- all of which indicate that self-realization means self-abandonment to something larger than the self.

Bowne, Borden Parker: (1847-1910) His influence was not merely confined to the theological world of his religious communion as a teacher of philosophy at Boston University. His philosophy was conspicuous for the combination of theism with an idealistic view which he termed "Personalism" (q.v.). He mainly discussed issues of philosophy which had a bearing on religion, ethics, and epistemology. Main works: Metaphysics, 1882; Philosophy of Theism, 1887; Theory of Thought and Knowledge, 1897; Personalism, 1908; Kant and Spencer, 1912. -- H.H.

Bradley, Francis Herbert: (1846-1924) Dialectician extraordinary of British philosophy, Bradley sought to purge contemporary thought of the extremely sensationalistic and utilitarian elements embodied in the tradition of empiricism. Though owing much to Hegel, he early repudiated the Hegelian system as such, and his own variety of Absolute Idealism bases itself upon no scheme of categories. His brilliant attack upon the inadequate assumptions of hedonistic ethics (Ethical Studies, 1877) was followed in 1883 by The Principles of Logic in which his dialectic analysis was applied to the problems of inference and judgment. It was, however, his Appearance and Reality (1893) with its famous theory of "the degrees of truth" which first disturbed the somnambulism of modern metaphysics, and led Caird to remark upon "the greatest thing since Kant". In later years Bradley's growing realization of ultimate difficulties in his version of the coherence theory led him to modify his doctrines in the direction of a Platonic mysticism. See Essays on Truth and Reality, the second edition of the Logic Collected Essays, etc. -- W.S.W.

Bruno, Giordano: (1548-1600) A Dominican monk, eventually burned at the stake because of his opinions, he was converted from Christianity to a naturalistic and mystical pantheism by the Renaissance and particularly by the new Copernican astronomy. For him God and the universe were two names for one and the same Reality considered now as the creative essence of all things, now as the manifold of realized possibilities in which that essence manifests itself. As God, natura naturans, the Real is the whole, the one transcendent and ineffable. As the Real is the infinity of worlds and objects and events into which the whole divides itself and in which the one displays the infinite potentialities latent within it. The world-process is an ever-lasting going forth from itself and return into itself of the divine nature. The culmination of the outgoing creative activity is reached in the human mind, whose rational, philosophic search for the one in the many, simplicity in variety, and the changeless and eternal in the changing and temporal, marks also the reverse movement of the divine nature re-entering itself and regaining its primordial unity, homogeneity, and changelessness. The human soul, being as it were a kind of boomerang partaking of the ingrowing as well as the outgrowing process, may hope at death, not to be dissolved with the body, which is borne wholly upon the outgoing stream, but to return to God whence it came and to be reabsorbed in him. Cf. Rand, Modern Classical Philosophers, selection from Bruno's On Cause, The Principle and the One. G. Bruno: De l'infinito, universo e mundo, 1584; Spaccio della bestia trionfante, 1584; La cena delta ceneri, 1584; Deglieroici furori, 1585; De Monade, 1591. Cf. R. Honigswald, Giordano Bruno; G. Gentile, Bruno nella storia della cultura, 1907. -- B.A.G.F. Brunschvicg, Leon: (1869-) Professor of Philosophy at the Ecole Normale in Paris. Dismissed by the Nazis (1941). His philosophy is an idealistic synthesis of Spinoza, Kant and Schelling with special stress on the creative role of thought in cultural history as well as in sciences. Main works: Les etapes de la philosophie mathematique, 1913; L'experience humaine et la causalite physique, 1921; De la connaissance de soi, 1931. Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha (q.v.) have produced. They centre around the main doctrine of the catvari arya-satyani(q.v.), the four noble truths, the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration. In the absence of contemporary records of Buddha and Buddhistic teachings, much value was formerly attached to the palm leaf manuscripts in Pali, a Sanskrit dialect; but recently a good deal of weight has been given also the Buddhist tradition in Sanskrit, Tibetan, and Chinese. Buddhism split into Mahayanism and Hinayanism (q.v.), each of which, but particularly the former, blossomed into a variety of teachings and practices. The main philosophic schools are the Madhyamaka or Sunyavada, Yogacara, Sautrantika, and Vaibhasika (q.v.). The basic assumptions in philosophy are a causal nexus in nature and man, of which the law of karma (q.v.) is but a specific application; the impermanence of things, and the illusory notion of substance and soul. Man is viewed realistically as a conglomeration of bodily forms (rupa), sensations (vedana), ideas (sanjna), latent karma (sanskaras), and consciousness (vijnana). The basic assumptions in ethics are the universality of suffering and the belief in a remedy. There is no god; each one may become a Buddha, an enlightened one. Also in art and esthetics Buddhism has contributed much throughout the Far East. -- K.F.L.

But reason is not limited to its theoretical use. Besides objects of cognition and thought, there are also those of will and feeling. Kant's "practical philosophy", the real foundation of his system of transcendental idealism, centers in a striking doctrine of freedom. Even in its theoretical use. reason is a law-giver to Nature, in that the data of sense must conform to the forms of the sensibility and understanding if Nature is to be known at all. But in moral experience, as Kant shows in the Critique of Practical Reason (1788), the will of a rational being is directly autonomous -- a law unto itself. But the unconditional moral law, "duty" or "categorical imperative", the validity of which Kant does not question, is possible only on the supposition that the will is really free. As phenomenal beings we are subject to the laws of nature and reason, but as pure rational wills we move in the free, noumenal or intelligible realm, bound only by the self-imposed rational law "to treat humanity in every case as an end, never as a means only."

"But the role of subliminal forces cannot be said to be small, since from there come all the greater aspirations, ideals, strivings towards a better self and better humanity without which man would be only a thinking animal — as also most of the art, poetry, philosophy, thirst for knowledge which relieve, if they do not yet dispel, the ignorance.” Letters on Yoga*

“But the role of subliminal forces cannot be said to be small, since from there come all the greater aspirations, ideals, strivings towards a better self and better humanity without which man would be only a thinking animal—as also most of the art, poetry, philosophy, thirst for knowledge which relieve, if they do not yet dispel, the ignorance.” Letters on Yoga

By 1770, the beginning of his "critical" period, Kant had an answer which he confidently expected would revolutionize philosophy. First dimly outlined in the Inaugural Dissertation (1770), and elaborated in great detail in the Critique of Pure Reason (1781 and 1787), the answer consisted in the critical or transcendental method. The typical function of reason, on Kant's view, is relating or synthesizing the data of sense. In effecting any synthesis the mind relies on the validity of certain principles, such as causality, which, as Hume had shown, cannot be inductive generalizations from sense data, yet are indispensable in any account of "experience" viewed as a connected, significant whole. If the necessary, synthetic principles cannot be derived from sense data proper, then, Kant argued, they must be "a priori" -- logically prior to the materials which they relate. He also called these formal elements "transcendental", by which he meant that, while they are indubitably in experience viewed as a connected whole, they transcend or are distinct from the sensuous materials in source and status. In the Critique of Pure Reason -- his "theoretical philosophy" -- Kant undertakes a complete inventory and "deduction" of all synthetic, a priori, transcendental forms employed in the knowledge of Nature. The first part, the "Transcendental Aesthetic", exhibits the two forms or "intuitions" (Anschauungen) of the sensibility: space and time. Knowledge of Nature, however varied its sense content, is necessarily always of something in space and time; and just because these are necessary conditions of any experience of Nature, space and time cannot be objective properties of things-in-themselves, but must be formal demands of reason. Space and time are "empirically real", because they are present in actual experience; but they are "transcendentally ideal", since they are forms which the mind "imposes" on the data of sense.

Calkins, Mary Whiton: (1863-1930) Professor of Philosophy at Wellesley College with which institution she was associated from 1891. She advanced an objective idealism of the Roycean character, styling her views as absolutistic personalism. She endeavored to find psychological justification for her views in the gestalt theory. Her works were in both fields of her interest: An Introduction to Psychology, The Persistent Problems of Philosophy, The Good Man and the Good, among others. -- L.E.D.

Carlyle, Thomas: (1795-1881) Vigorous Scotch historian and essayist, apostle of work. He was a deep student of the German idealists and did much to bring them before English readers. His forceful style showed marked German characteristics. He was not in any sense a systematic philosopher but his keen mind gave wide influence to the ideas he advanced in ethics, politics and economics. His whimsical Sartor Resartus or philosophy of clothes and his searching Heroes and Hero-worship, remain his most popular works along with his French Revolution and Past and Present. He was among the Victorians who displayed some measure of distrust for democracy. -- L.E.D.

cause ::: 1. A person or thing that acts, happens, or exists in such a way that some specific thing happens as a result; the producer of an effect. 2. A basis for an action or response; a reason. 3. Grounds for action; motive; justification. 4. Good or sufficient reason. 5. The principle, ideal, goal, or movement to which a person or group is dedicated. Cause.

CENT, There is no connection between the Christian concep- tion (of the Kingdom of Heaven) and the idea of the Supra- mental descent. The Christian conception supposes a state of things brought about by religious emotion' and d'mdral'purifica- tion but ' these things are no more"capable of changing the world, 'whatever value they may base for the individual, than mental idealism or any bther power yet called upon for the pur- pose] The Christian proposes to substitute the sattsic religious ego for the rajasic and tamasic cgo| but although this can be donc-as an individual achievement, it has never succeeded and win never succeed in • accomplishing itself in the mass. It has no higher spiritual or psjchological knowledge behind it and ignores the' foundation -of htimao character and the source of the difBculty — the duality 6f mind, ‘life and body. Unless there is a descent of a new Power of Consdousness, not subject to the dualities but still dynamic which will preside a new foundation and a lifting of the centre of consciousness above the mind, the

"Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

“Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Supramental Manifestation

China. The traditional basic concepts of Chinese metaphysics are ideal. Heaven (T'ien), the spiritual and moral power of cosmic and social order, that distributes to each thing and person its alloted sphere of action, is theistically and personalistically conceived in the Shu Ching (Book of History) and the Shih Ching (Book of Poetry). It was probably also interpreted thus by Confucius and Mencius, assuredly so by Motze. Later it became identified with Fate or impersonal, immaterial cosmic power. Shang Ti (Lord on High) has remained through Chinese history a theistic concept. Tao, as cosmic principle, is an impersonal, immaterial World Ground. Mahayana Buddhism introduced into China an idealistic influence. Pure metaphysical idealism was taught by the Buddhist monk Hsuan Ch'uang. Important Buddhist and Taoist influences appear in Sung Confucianism (Ju Chia). a distinctly idealistic movement. Chou Tun I taught that matter, life and mind emerge from Wu Chi (Pure Being). Shao Yung espoused an essential objective idealism: the world is the content of an Universal Consciousness. The Brothers Ch'eng Hsao and Ch'eng I, together with Chu Hsi, distinguished two primordial principles, an active, moral, aesthetic, and rational Law (Li), and a passive ether stuff (Ch'i). Their emphasis upon Li is idealistic. Lu Chiu Yuan (Lu Hsiang Shan), their opponent, is interpreted both as a subjective idealist and as a realist with a stiong idealistic emphasis. Similarly interpreted is Wang Yang Ming of the Ming Dynasty, who stressed the splritual and moral principle (Li) behind nature and man.

CHRISTIAN IDEAL AND THE SUPRAMENTAL DES-

Christian Ideal

Cognitive Meaning, Cognitive Sentence: See Meaning, Kinds of, 1. Cognoscendum: (pl. cognoscenda) (Lat. cognoscere, to know) The object of a cognition. Cognoscenda may be real and existent e.g. in veridical perception and memory; abstract and ideal e.g. in conception and valuation; fictitious, e.g. in imagination and hallucination. See Object, Objective. -- L.W.

Coleridge, Samuel Taylor: (1772-1834) Leading English poet of his generation along with his friend and associate, William Wordsworth. He was for a time a Unitarian preacher and his writings throughout display a keen interest in spiritual affairs. He was among the first to bring the German idealists to the attention of the English reading public. Of greatest philosophic interest among his prose works are Biographia Literaria, Aids to Reflection and Confessions of an Inquiring Spirit. His influence was greit upon his contemporaries and also upon the American transcendentalists. -- L.E.D.

Common Sense Realism: A school of Scottish thinkers founded by Thomas Reid (1710-96) which attempted to set up a theory of knowledge which would support the realistic belief of the man on the street. (See Naive Realism.) The school began a movement of protest against Locke's theory which led to an eventual subjective idealism and skepticism. -- V.F.

Conceptualism: A solution of the problem of universals which seeks a compromise between extreme nominalism (generic concepts are signs which apply indifferently to a number of particulars) and extreme realism (generic concepts refer to subsistent universals). Conceptualism offers various interpretations of conceptual objectivity: the generic concept refers to a class of resembling particulars, the object of a concept is a universal essence pervading the particulars, but having; no reality apart from them, concepts refer to abstracta, that is to say, to ideal objects envisaged by the mind but having no metaphysical status. -- L.W.

Confucianism (ju chia), on the other hand, advocated true manhood (jen) as the highest good, the superior man (chun tzu) as the ideal being, and cultivation of life (hsiu shen) as the supreme duty of man. It was toward this moralism and humanism that Confucius (551-479 B.C.) taught the doctrines of "chung," or being true to the principles of one's nature, and "shu," or the application of those principles in relation to others, as well as the doctrine of the Golden Mean (chung yung), i.e., "to find the central clue of our moral being and to be harmonious with the universe." Humanism was further strengthened by Mencius (371-289 B.C.) who insisted that man must develop his nature fully because benevolence (jen) and righteousness (i) are natural to his nature which is originally good, and again reinforced by Hsun Tzu (c. 335-286 BC) who, contending that human nature is evil, advocated the control of nature. Amid this antagonism between naturalism and humanism, however, both schools conceived reality as unceasing change (i) and incessant transformation, perpetually in progress due to the interaction of the active (yang) and passive (yin) cosmic principles.

Conscientalism: The doctrine that contends that the entities we apprehend must be necessarily mental, idealistic; that the real objects are realities of consciousness. -- H.H.

Cosmothetic Idealism: A name given by Hamilton to that form of dualism (held e.g. by Descartes and Locke) which affirms (a) that there are both minds and material objects, and (b) that a mind can have only a mediate or representative perception of material objects. -- W.K.F.

Cousin, Victor: (1792-1867) Was among those principally responsible for producing the shift in French philosophy away from sensationalism in the direction of "spiritualism"; in his own thinking, Cousin was first influenced by Locke and Condillac, and later turned to idealism under the influence of Maine de Biran and Schelling. His most characteristic philosophical insights are contained in Fragments Philosophiques (1826), in which he advocated as the basis of metaphysics a careful observation and analysis of the facts of the conscious life. He lectured at the Sorbonne from 1815 until 1820 when he was suspended for political reasons, but he was reinstated in 1827 and continued to lecture there until 1832. He exercised a great influence on his philosophical contemporaries and founded the spiritualistic or eclectic school in French Philosophy. The members of his school devoted themselves largely to historical studies for which Cousin had provided the example in his Introduction a l'Histoire General de la Philosophie, 7th ed. 1872. -- L.W.

Creighton, James Edwin: (1861-1924) Professor of Logic and Metaphysics at Cornell University. He was one of the founders and a president of the American Philosophical Association, American editor of Kant-Studien and editor of The Philosophical Review. He was greatly influenced by Bosanquet. His Introductory Logic had long been a standard text. His basic ideas as expressed in articles published at various times were posthumously published in a volume entitled Studies in Speculative Philosophy, a term expressive of his intellectualistic form of objective idealism. -- L.E.D.

Critical Idealism: Kant's designation for his theory of knowledge. See Idealism, Kant. -- W.L.

cult ::: 1. Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing. 2. A specific system of religious worship, esp. with reference to its rites and deity. 3. A group or sect bound together by veneration of the same thing, person, ideal. cults.

decisive seer tapas ::: tapas acting in the full revelatory ideality, the highest form of seer tapas. decisive seer trik trikaladrsti

designment ::: n. --> Delineation; sketch; design; ideal; invention.
Design; purpose; scheme.


Desire-soiil ::: The vital with its mixed aspirations, desires, hungers of all kinds, good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind’s idealismgs and psychic stresses.

Dharma means every ideal which we can propose to ourselves and the law of its working out and its action.
   Ref: CWSA Vol. 13, Page: 521


discrimination ::: same as viveka, one of the two components of smr.ti, a faculty of jñana; on the plane of vijñana or ideality it "is hardly recognisable as a separate power, but is constantly inherent in the three others [intuition, inspiration and revelation] and is their own determination of the scope and relations of their knowledge".

disillusion ::: 1. To deprive of belief, idealism, etc. to disenchant. 2. To free from false belief or illusions. disillusioned, world-disillusion"s.

DIVINE LOVE. ::: Love comes to us in many ways ; it may come as an awakening to the beauty of the Lover, by the sight of an ideal face and image of him, by his mysterious hints to us of himself behind the thousand faces of things in the world, by a slow or sudden need of the heart, by a vague thirst in the soul, by the sense of someone near us drawing us or pursuing us with love or of someone blissful and beautiful whom we must discover.

Do not be always thinking of your defects and nxong move- ments. Concentrate more upon what you are to be, on the ideal, mth (be faith that, since it is the goal before you it must and will come.

dras.t.r. (drashtri; drastri) ::: that which sees; knowing by means of drastr revelation (dr.s.t.i); belonging to the seer ideality or seer / revelatory logistis. drastr dras

dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

dr.s.t.i (drishti; dristi) ::: vision; subtle sight, including rūpadr.s.t.i and sometimes lipidr.s.t.i; subtle sense-perception (vis.ayadr.s.t.i) in general; trikaladr.s.t.i, the knowledge of the past, present and future; perception of brahman or isvara in things and beings (same as darsana); revelation, the truth-seeing faculty of jñana whose nature is "a direct inner seizing or a penetrating and enveloping luminous contact of the spiritual consciousness with its object". In the last sense, dr.s.t.i is the essence of the seer ideality and present in all forms of logistic ideality with a revelatory element; in 1920 it often means revelatory logistis or full revelatory ideality.

dynamic gnosis ::: same as pragmatic ideality.

dynamic inspirational revelation ::: the dynamic gnosis or pragmatic ideality raised to the inspired revelatory logistis.

dynamic logistis ::: same as pragmatic ideality.

dynamic ::: same as tapomaya; (in 1919) having the nature of dynamic gnosis or pragmatic ideality, which gives "the tapas of the future, the will at work now and hereafter for effectuation".

Ego Ideal ::: In psychoanalytic thought, this is the ideal or desired behavior of the ego according to the superego.

Eidetic: (Ger. eidetisch) In Husserl: Of or pertaining to an eidos or to eide. Eidetic existent: anything falling as an example within the ideal extension of a valid eidos; e.g., an ideally or purely possible individual. (Purely) eidetic judgments: judgments that do not posit individual existence, even though they are about something individual. Eidetic necessity an actual state of affairs, so far as it is a singularization of an eidetic universality. E.g., This color has (this) brightness, so far as that is a singularization of All eidetically possible examples of color have brightness. Eidetic possibility see eidos. Eidetic reduction: see Phenomenology. -- D.C.

Elysian ::: Of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.

elysian ::: of the nature of, or resembling, what is in Elysium the dwelling place of the blessed after death, a state or place of ideal happiness, perfect bliss.

Empirio-criticism: Avenarius' system of pure experience in which all metaphysical additions are eliminated. Opposed to every form of apriorism, it admits of no basic difference between the psychical and the physical, subject and object, consciousness and being. Knowledge consists in statements about contents which are dependent upon System C in man in the form of experience. Ideal of knowledge is the winning of a purely empirical world conception, removal of every dualism and metaphysical category. -- H.H.

entity ::: n. --> A real being, whether in thought (as an ideal conception) or in fact; being; essence; existence.

Epicurean School: Founded by Epicurus in Athens in the year 306 B.C. Epicureanism gave expression to the desire for a refined type of happiness which is the reward of the cultured man who can take pleasure in the joys of the mind over which he can have greater control than over those of a material or sensuous nature. The friendship of gifted and noble men, the peace and contentment that comes from fair conduct, good morals and aesthetic enjoyments are the ideals of the Epicurean who refuses to be perturbed by any metaphysical or religious doctrines which impose duties and thus hinder the freedom of pure enjoyment. Epicurus adopted the atomism of Democritus (q.v.) but modified its determinism by permitting chance to cause a swerve (clinamen) in the fall of the atoms. See C. W. Bailey, Epicurus. However, physics was not to be the main concern of the philosopher. See Apathia, Ataraxia, Hedonism. -- M.F.

Epistemological Dualism: See Dualism, Epistemological. Epistemological Idealism: The form of epistemological monism which identifies the content and the object of knowledge by assimilating the object to the content. Berkeleyeyan idealism by its rejection of a physical object independent of ideas directly present to the mind is an example of epistemological monism. See Epistemological Monism. -- L.W.

Epistemological Monism: Theory that non-inferential knowledge, (perception, memory, etc.) the object of knowledge, (the thing perceived or remembered) is numerically identical with the data of knowledge (sense data, memory images, etc.). Epistemological monism may be either (a) epistemologically realistic, when it asserts that the data exist independently of the knowing mind, or (b) epistemologically idealistic when it asserts the data to be mind constituted and to exist only when apprehended by the mind. See Epistemological Dualism, Epistemological Idealism and Epistemological Realism. -- L.W.

Epistemology. Theistic Platonism maintains that the archetypes of existent things are eternal ideas in the mind of God. Epistemological Idealism teaches that all entities other than egos or subjects of experience are exclusively noetic objects, i.e. have no existence or reality apart from the relation of being perceived or thought. Transcendental Idealism (Critical Idealism) is Kant's name for his doctrine that knowledge is a synthetic, relational product of the logical self (transcendental unity of apperception). Phenomenology is Husserl's name for the science that investigates the essences or natures of objects considered apart from their existential or metaphysical status.

Ethical rule: See Rule. Ethics: (Gr. ta ethika, from ethos) Ethics (also referred to as moral philosophy) is that study or discipline which concerns itself with judgments of approval and disapproval, judgments as to the rightness or wrongness, goodness or badness, virtue or vice, desirability or wisdom of actions, dispositions, ends, objects, or states of affairs. There are two main directions which this study may take. It may concern itself with a psychological or sociological analysis and explanation of our ethical judgments, showing what our approvals and disapprovals consist in and why we approve or disapprove what we do. Or it may concern itself with establishing or recommending certain courses of action, ends, or ways of life as to be taken or pursued, either as right or as good or as virtuous or as wise, as over against others which are wrong, bad, vicious, or foolish. Here the interest is more in action than in approval, and more in the guidance of action than in its explanation, the purpose being to find or set up some ideal or standard of conduct or character, some good or end or summum bonum, some ethical criterion or first principle. In many philosophers these two approaches are combined. The first is dominant or nearly so in the ethics of Hume, Schopenhauer, the evolutionists, Westermarck, and of M. Schlick and other recent positivists, while the latter is dominant in the ethics of most other moralists.

Ethics, Absolute: A phrase which is sometimes used to designate an ethics which is put forth as absolute, see Absolutism, and sometimes, as by H. Spencer, to designate the formulation of the ideal code of conduct of an ideal man in the ideal society. See Relative Ethics. -- W.K.F.

Ethics. Any system of moral theory may be called Ethical Idealism, whether teleological or formal in principle, which accepts several of the following: a scale of values, moral principles, or rules of action; the axiological priority of the universal over the particular; the axiological priority of the spiritual or mental over the sensuous or material; moral freedom rather than psychological or natural necessity. In popular terminology a moral idealist is also identified with the doctrinaire, as opposed to the opportunist or realist; with the Utopian or visionary as opposed to the practicalist, with the altruist as opposed to the crass egoist.

Ethics, Relative: A term due to H. Spencer and used to designate any attempt to apply the ideal code of conduct formulated by Absolute Ethics to actual men in actual societies. See Absolute Ethics. -- W.K.F.

Eucken, Rudolf: (1846-1926) Being a writer of wide popularity, winner of the Nobel Prize for literature in 1908, Eucken defends a spiritualistic-idealistic metaphysics against materialistic naturalism, positivism and mechanism. Spiritual life, not being an oppositionless experience, is a struggle, a self-asserting action by resistance, a matter of great alternatives, either-ors between the natural and the spiritual, a matter of vital choice. Thus all significant oppositions are, within spiritual life itself, at once created and overcome. Immanence and transcendence, personalism and absolutism are the two native spiritual oppositions that agitate Eucken's system. Reconciliation between the vital dualities therefore depends not on mere intellectual insight, but on personal effort, courageous, heroic, militant and devoted action. He handles the basic oppositions of experience in harmony with the activist tenor of liberal Protestantism. Eucken sought to replace the prevailing intellectualistic idealism by an activistic idealism, founded on a comprehensive and historical consideration of culture at large. He sought to interpret the spiritual content of historical movements. He conceived of historical facts as being so many systematized wholes of life, for which he coined the term syntagma. His distinctive historical method consists of the reductive and the noological aspects. The former considers the parts directly in relation to an inward whole. The latter is an inner dialectic and immanent criticism of the inward principles of great minds, embracing the cosmologicnl and psychological ways of philosophical construction and transcending by the concept of spiritual life the opposition of the world and the individual soul. Preaching the need of a cultural renewal, not a few of his popularized ideas found their more articulated form in the philosophical sociology of his most eminent pupil, Max Scheler, in the cultural psychology of both Spranger and Spengler. His philosophy is essentially a call to arms against the deadening influences of modern life. -- H.H.

Event-particle: A. N. Whitehead's term meaning a material event with all its dimensions ideally restricted. -- R.B.W.

exemplar ::: n. --> A model, original, or pattern, to be copied or imitated; a specimen; sometimes; an ideal model or type, as that which an artist conceives.
A copy of a book or writing. ::: a. --> Exemplary.


Exemplification: (Ger. Exemphfizierung) In Husserl: The relation of an entity to any eidos or any universal type under which it falls as an instance or as containing a part which is an instance of the eidos or the type. Exemplification is distinguished from (a) the relation of species to genus, (b) the relation of a more detailed syntactical form to a less detailed, and (c) the relation of real embodiment to embodied ideal individual. -- D.C.

Explanation: In general: the process, art, means or method of making a fact or a statement intelligible; the result and the expression of what is made intelligible; the meaning attributed to anything by one who makes it intelligible; a genetic description, causal development, systematic clarification, rational exposition, scientific interpretation, intelligible connection, ordered manifestation of the elements of a fact or a statement. A. More technically, the method of showing discursively that a phenomenon or a group of phenomena obeys a law, by means of causal relations or descriptive connections, or briefly, the methodical analysis of a phenomenon for the purpose of stating its cause. The process of explanation suggests the real preformation or potential presence of the consequent in the antecedent, so that the phenomenon considered may be evolved, developed, unrolled out of its conditioning antecedents. The process and the value of a scientific explanation involve the question of the relation between cause and law, as these two terms may be identified (Berkeley) or distinguished (Comte). Hence modern theories range between extreme idealism and logical positivism. Both these extremes seem to be unsatisfactory: the former would include too much into science, while the latter would embrace a part of it only, namely the knowledge of the scientific laws. Taking into account Hume's criticism of causality and Mill's reasons for accepting causality, Russell proposes what seems to be a middle course, namely that regular sequences suggest causal relations, that causal relations are one special class of scientific generalization, that is one-way sequences in time, and that causal relations as such should not be used in the advanced stages of scientific generalization, functional relations being sufficient in all cases. However satisfactory in methodology, this view may not cover all the implications of the problem. B. There are three specific types of causal explanation, and their results may be combined: genetic or in terms of the direct and immediate conditions or causes producing a phenomenon (formal and efficient cause); descriptive, or in terms of the material elements of the phenomenon (material cause); teleological, or in terms of the ultimate end to be attained (final cause), either in accordance with the nature of the event or with the intention of the agent. The real causes of a phenomenon cannot be identified always, because the natural process of change or becoming escapes complete rationalization. But the attempt to rationalize the real by causal explanation, need not be abandoned in favor of a limited genetic description (postulational or functional) of the laws which may account for the particular phenomenon.

External sense: In Kant, intuition of spatial properties, as contrasted with the internal sense which is that of the a priori form of time. External World: The ideally envisaged totality of objects of actual or possible perception conceived as constituting a unified system. -- L.W.

Faithfulness to the Light and the Call — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say, “ I belong to the Divine, I cannot fail ” ; to all suggestions of impurity and unfitness, to reply, “ I am a child of Immortality chosen by the Divine ; I have but to be true to myself and to Him — the victory is sure ; even if I fell, I would rise again " ; to all impulses to depart and serve some smaller ideal, to reply, "This is the greatest, this is the Truth that alone can satisfy the soul within me ;

Faith is a certitude In the soul which does not depend on reasoning, on this or that menial idea, on circumstances. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circum- stances seem to deny it.

::: **"Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul"s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

“Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

Faith: (Kant. Ger. Glaube) The acceptance of ideals which are theoretically indemonstrable, yet necessarily entailed by the indubitable reality of freedom. For Kant, the Summum Bonum, God, and immortality are the chief articles of faith or "practical" belief. See Kantianism. Cf. G. Santayana, Skepticism and Animal Faith, where faith is the non-rational belief in objects encountered in action. -- O.F.K.

fanciful ::: a. --> Full of fancy; guided by fancy, rather than by reason and experience; whimsical; as, a fanciful man forms visionary projects.
Conceived in the fancy; not consistent with facts or reason; abounding in ideal qualities or figures; as, a fanciful scheme; a fanciful theory.
Curiously shaped or constructed; as, she wore a fanciful headdress.


Fechner, Gustav Theodor: (1801-1887) Philosophizing during the ascendency of modern science and the wane of metaphysical speculation, Fechner though as physicist believing in induction, analogy, history and pragmatic procedure, expounded a pure, objective idealism of Berkeley's type. With Oken and Schelling as spiritual guides, he held that everything is in consciousness, there are no substances, no things-in-themselves, everything, including animals, plants, earth, and heavens, shares the life of the soul (alles ist beseelt). In a consequent psycho-physicalism he interpreted soul (which is no substance, but the simplifying power in contrast to the diversifying physical) as appearance to oneself, and matter as appearance to others, both representing the same reality differentiated only in point of view. He applied the law of threshold to consciousness, explaining thus its relative discontinuity on one level while postulating its continuity on another, either higher or lower level. In God, as the highest rung of existence, there is infinite consciousness without an objective world. Evil arises inexplicably from darker levels of consciousness. With poetic imagination Fechner defended the "day-view" of the world in which phenomena are the real content of consciousness, against the "night-view" of science which professes knowledge of the not-sensation-conditioned colorless, soundless world.

Feuerbach. Ludwig Andreas: (1804-1872) Was one of the earliest thinkers manifesting the trend toward the German materialism of the 19th century. Like so many other thinkers of that period, he started with the acceptance of Hegel's objective idealism, but soon he attempted to resolve the opposition of spiritualism and materialism. His main contributions lay in the field of the philosophy of religion interpreted by him as "the dream of the human spirit" essentially an earthly dream. He publicly acknowledged his utter disbelief in immortality, which act did not fail to provoke the ire of the authorities and terminated his academic career.

Fichte conceives the ultimate Ich as an absolute, unconditioned, simple ego which "posits" itself and its not-self in a series of intellectual acts. He emphasizes the dynamic, creative powers of the ego, its capacity for self-determination, the act in which the absolute subject creates the I. Self and not-self are products of the original activity of the conscious subject. Schelling conceives the I as a creation of the Absolute Idea. Hegel, however, treats the Ich as thought conceived as subject, as thinking, abstracted from all things perceived, willed or felt -- in short abstracted from all experience. As such it is universal abstract freedom, an ideal unity.

"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*

“For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga

For the opposing, more empirical approach and criticisms of the idealistic, organismic philosophies of history, see M. Mandelbaum, The Problem of Historical Knowledge, 1939; F. J. E. Teggart, The Method of History; Ph. P. Wiener, "Methodology in the Phtlos. of Hist.", Jour. of Philos. (June 5, 1941).

Free-will: The free-will doctrine, opposed to determinism, ascribes to the human will freedom in one or more of the following senses: The freedom of indeterminacy is the will's alleged independence of antecedent conditions, psychological and physiological. A free-will in this sense is at least partially uncaused or is not related in a uniform way with the agent's character, motives and circumstances. The freedom of alternative choice which consists in the supposed ability of the agent to choose among alternative possibilities of action and The freedom of self-determination consisting in decision independent of external constraint but in accordance with the inner motives and ideals of the agent. See Determinism, Indeterminism. -- L. W.

“From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” The Life Divine

From the subliminal come all the greater aspirations, ideals, strivings tow’ards a better self and better humanity without which man svould be only a thinking animal — as also most of the art, , philosophy, poetry, thirst for knowledge which relieve, if they do not yet dispel, the ignorance.

From this point the notion of Ich in the German idealistic tradition passes into voluntaristic channels, with emphasis on the dynamic will, as in Schopenhiuer, Eduard von Hartmann and Nietzsche; the pragmatic-psychologic interpretation, typified by Lotze and other post-idealists; and such reconstructions of the transcendental I as are to be found in the school of Husserl and related groups.

full logistic revelation ::: same as full revelatory ideality.

full revelation ::: same as full revelatory ideality.

full revelatory ideality ::: the highest scale of revelatory logistis, also called the full dras.t.a luminous reason, whose three forms are described as (1) "revelation with interpretation but the front representative",(2) "the front interpretative with intuition involved in the drishti", and (3) "the whole drishti with the two other powers taken into the drishti"; these three forms are also referred to as the representative, interpretative and imperative elements of representative vijñana in the higher sense (highest representative ideality or logos vijñana). future trik trikaladrsti

full revelatory gnosis ::: same as full revelatory ideality.

full revelatory ::: having the nature of the highest scale of revelatory logistis, on its own plane as full revelatory ideality or acting in the mentality to form the highest revelatory mentality.

gastrula ::: n. --> An embryonic form having its origin in the invagination or pushing in of the wall of the planula or blastula (the blastosphere) on one side, thus giving rise to a double-walled sac, with one opening or mouth (the blastopore) which leads into the cavity (the archenteron) lined by the inner wall (the hypoblast). See Illust. under Invagination. In a more general sense, an ideal stage in embryonic development. See Gastraea.

Generalization, rule of: See Logic, formal, § 3. Generative Theory of Data: (Lat. generatus, pp. of generare, to beget) Theory of sense perception asserting that sense data or sensa are generated by the percipient organism or by the mind and thus exist only under the conditions of actual perception. The Theory which is common to subjective idealism and representational realism is opposed to the Selective Theory of Data. See Representationism, Selective theory of Data. -- L.W.

gnōrisis [Greek] ::: acquaintance, intimate knowledge; "spontaneous gnorisis judgment", a quality of the intuitional ideality.

gnosis ::: "a power above mind working in its own law, out of the direct identity of the supreme Self", a faculty superior to buddhi or intellect, possessing not only the "concentrated consciousness of the infinite Essence", but "also and at the same time an infinite knowledge of the myriad play of the Infinite"; (in 1919-20) the supra-intellectual consciousness (also called ideality or vijñana) with its three planes of logistic, hermetic and seer gnosis, each successive level being more "intense and large in light, imperative, instantaneous, the scope of the active knowledge larger, the way nearer to the knowledge by identity, the thought more packed with the luminous substance of self-awareness and all-vision"; (in most of 1927 before 29 October) a plane of consciousness usually referred to as above the supreme ...64 supermind and descending into it to form supreme supermind gnosis, also rising to the "invincible Gnosis of the Divine"; (in April 1927) a term encompassing three degrees of supramental gnosis (corresponding to planes later redefined as parts of the overmind system) and a fourth degree of divine gnosis; (from 29 October 1927 onwards) equivalent to "divine gnosis", a grade of consciousness above overmind (but sometimes distinguished from supermind, which occupies a similar position) and descending into it to form gnostic overmind or gnosis in overmind.

Gnostic Being ::: In the supra-intellectual consciousness, dominated by the Truth or causal Idea (called in Veda Satyam, Ritam, Brihat, the True, the Right, the Vast), Atman becomes the ideal being or great Soul, vijnanamaya purusa or mahat atman.
   Ref: CWSA Vol. 17, Page: 33


gnostic ::: (in 1919) same as vijñanamaya or ideal; (c. 1927-28) having the nature of gnosis, in various senses according to the date; sometimes regarded as higher than supramental.

gnostic intuition ::: (in 1919) same as ideal intuition; (in April 1927) intuition as the first degree of supramental gnosis, probably corresponding to the later intuitive overmind.

gnostic tapas ::: (in 1919) same as ideal tapas.

gnostic thought ::: (in 1919) same as ideal thought; (in early 1927) thought in the gnosis above or in the supreme supermind

God: In metaphysical thinking a name for the highest, ultimate being, assumed by theology on the basis of authority, revelation, or the evidence of faith as absolutely necessary, but demonstrated as such by a number of philosophical systems, notably idealistic, monistic and dualistic ones. Proofs of the existence of God fall apart into those that are based on facts of experience (desire or need for perfection, dependence, love, salvation, etc.), facts of religious history (consensus gentium, etc.)), postulates of morality (belief in ultimate justice, instinct for an absolute good, conscience, the categorical imperative, sense of duty, need of an objective foundation of morality, etc.)), postulates of reason (cosmological, physico-theological, teleological, and ontological arguments), and the inconceivableness of the opposite. As to the nature of God, the great variety of opinions are best characterized by their several conceptions of the attributes of God which are either of a non-personal (pantheistic, etc.) or personal (theistic, etc.) kind, representing concepts known from experience raised to a superlative degree ("omniscient", "eternal", etc.). The reality, God, may be conceived as absolute or as relative to human values, as being an all-inclusive one, a duality, or a plurality. Concepts of God calling for unquestioning faith, belief in miracles, and worship or representing biographical and descriptive sketches of God and his creation, are rather theological than metaphysical, philosophers, on the whole, utilizing the idea of God or its linguistic equivalents in other languages, despite popular and church implications, in order not to lose the feeling-contact with the rather abstract world-ground. See Religion, Philosophy of. -- K.F.L.

"Greatest Happiness": In ethics, the basis of ethics considered as the highest good of the individual or of the greatest number of individuals. The feeling-tone of the individual, varying from tranquillity and contentment to happiness, considered as the end of all moral action, as for example in Epicurus, Lucretius and Rousseau. The welfare of the majority of individuals, or of society as a whole, considered as the end of all moral action, as for example in Plato, Bentham and Mill. The greatest possible surplus of pleasure over pain in the greatest number of individuals. Although mentioned by Plato in the Republic (IV, 420), the phrase in its current form probably originated in the English translation, in 1770, of Beccaria's Dei delitti e delle pene, where it occurs as "la massima felicita divisa nel maggior numero", which was rendered as "the greatest happiness of the greatest number", a phrase enunciated by Hutcheson in 1725. One of a number of ethical ideals or moral aims. The doctrine with which the phrase is most closely associated is that of John Stuart Mill, who said in his Utilitarianism (ch. II) that "the happiness which forms the . . . standard of what is right in conduct, is not the agent's own happiness, but that of all concerned". -- J.K.F.

Greece. Homeric thought centered in Moira (Fate), an impersonal, immaterial power that distributes to gods and men their respective stations. While the main stream of pre-Socratic thought was naturalistic, it was not materialistic. The primordial Being of things, the Physis, is both extended and spiritual (hylozoism). Soul and Mind are invariably identified with Physis. Empedocles' distinction between inertia and force (Love and Hate) was followed by Anaxagoras' introduction of Mind (Nous) as the first cause of order and the principle of spontaneity or life in things. Socrates emphasized the ideological principle and introduced the category of Value as primary both in Nature and Man. He challenged the completeness of the mechanical explanation of natural events. Plato's theory of Ideas (as traditionally interpreted by historians) is at once a metaphysics, epistemology, and axiology. Ideas, forming a hierarchy and systematically united in the Good, are timeless essences comprising the realm of true Being. They are archetypes and causes of things in the realm of Non-Being (Space). Aristotle, while moving in the direction of common-sense realism, was also idealistic. Forms or species are secondary substances, and collectively form the dynamic and rational structure of the World. Active reason (Nous Poietikos), possessed by all rational creatures, is immaterial and eternal. Mind is the final cause of all motion. God is pure Mind, self-contained, self-centered, and metaphysically remote from the spatial World. The Stoics united idealism and hylozoistic naturalism in their doctrine of dynamic rational cosmic law (Logos), World Soul, Pneuma, and Providence (Pronoia).

Green, Thomas Hill: (1836-1882) Neo-Hegelian idealist, in revolt against the fashionable utilitarian ethics and Spencerian positivism and agnosticism of his time, argued the existence of a rational self from our inability to derive from sense-experience the categories in which we think and the relations that pertain between our percepts. Again, since we recognize ourselves to be part of a larger whole with which we are in relations, those relations and that whole cannot be created by the finite self, but must be produced by an absolute all-inclusive mind of which our minds are parts and of which the world-process in its totality is the experience.

Grotesque: (It. grottesca, from grotta, grotto) The idealized ugly. In aesthetics, the beauty of fantastic exaggeration, traditionally achieved by combining foliate and animal or human figures, as for example those found in the classic Roman and Pompeiian palaces and reproduced by Raphael in the Vatican. -- J.K.F.

(g) The problem of the structure of the knowledge-situation is to determine with respect to each of the major kinds of knowledge just enumerated -- but particularly with respect to perception -- the constituents of the knowledge-situation in their relation to one another. The structural problem stated in general but rather vague terms is: What is the relation between the subjective and objective components of the knowledge-situation? In contemporary epistemology, the structural problem has assumed a position of such preeminence as frequently to eclipse other issues of epistemology. The problem has even been incorporated by some into the definition of philosophy. (See A. Lalande, Vocabulaire de la Philosophie, art. Theorie de la Connaissance. I. and G.D. Hicks, Encycl. Brit. 5th ed. art. Theory of Knowledge.) The principal cleavage in epistemology, according to this formulation of its problem, is between a subjectivism which telescopes the object of knowledge into the knowing subject (see Subjectivism; Idealism, Epistemological) and pan-objectivism which ascribes to the object all qualities perceived or otherwise cognized. See Pan-obiectivism. A compromise between the extrernes of subjectivism and objectivism is achieved by the theory of representative perception, which, distinguishing between primary and secondary qualities, considers the former objective, the latter subjective. See Representative Perception, Theory of; Primary Qualities; Secondary Qualities.

Guru ::: The relation of Guru and disciple is only one of many relations which one can have with the Divine, and in this Yoga which aims at a supramental realisation, it is not usual to give it this name; rather, the Divine is regarded as the Source, the living Sun of Light and Knowledge and Consciousness and spiritual realisation and all that one receives is felt as coming from there and the whole being remoulded by the Divine Hand. This is a greater and more intimate relation than that of the human Guru and disciple, which is more of a limited mental ideal. Nevertheless, if the mind still needs the more familiar mental conception, it can be kept so long as it is needed; only do not let the soul be bound by it and do not let it limit the inflow of other relations with the Divine and larger forms of experience.
   Ref: CWSA Vol. 35, Page: 395


Haeberlin, Paul: (1878-) A well known Swiss thinker whose major contributions until recent years were in the field of education. In his hands phenomenology has become existential philosophy. A transcendental-idealistic tone pervades his philosophy. He combines in theory the advantages of existential phenomenology with those of psychologism. -- H.H.

Haeckel, Ernst Heinrich: (1834-1919) Was a German biologist whose early espousal of Darwinism led him to found upon the evolutionary hypothesis a thoroughgoing materialistic monism which he advanced in his numerous writings particularly in his popular The Riddle of the Universe. Believing in the essential unity of the organic and the inorganic, he was opposed to revealed religions and their ideals of God, freedom and immortality and offered a monistic religion of nature based on the true, the good and the beautiful. See Darwin, Evolutionism, Monism. -- L.E.D.

haloed ::: imp. & p. p. --> of Halo ::: a. --> Surrounded with a halo; invested with an ideal glory; glorified.

Happiness: (in Kant's ethics) Kant is more concerned with happiness in terms of its ideal possibility than with its realization in actual human experience. Its ideal possibility rests on the a priori laws of intelligible freedom (vide), by which the individual through self-determination achieves unity: the self-sufficiency and harmony of his own being. "Real happiness rests with my free volition, and real contentment consists in the consciousness of freedom." (Kant.) -- P.A.S.

Hartmann, Eduard von: (1842-1906) Hybridizing Schopenhauer's voluntarism with Hegel's intellectualism, and stimulated by Schelling, the eclectic v.H. sought to overcome irrationalism and rationalism by postulating the Unconscious, raised into a neutral absolute which has in it both will and idea in co-ordination. Backed by an encyclopaedic knowledge he showed, allegedly inductively, how this generates all values in a conformism or correlationism which circumvents a subjective monistic idealism no less than a phenomenalism by means of a transcendental realism. Writing at a time when vitalists were hard put to be endeavored to synthesize the new natural sciences and teleology by assigning to mechanistic causility a special function in the natural process under a more generalized and deeper purposiveness. Dispensing with a pure rationalism, but without taking refuge in a vital force, v.H. was then able to establish a neo-vitalism. In ethics he transcended an original pessimism, flowing from the admittance of the alogical and dis-teleological, in a qualified optimism founded upon an evolutionary hypothesis which regards nature with its laws subservient to the logical, as a species of the teleological, and to reason which, as product of development, redeems the irrational will once it has been permitted to create a world in which existence means unhappiness.

Hartmann, Nicolai: (1882-) A realist in metaphysics, he refutes nineteenth century idealism and monism, and attacks medieval super-naturalism and the various forms of theism. As exponent of a philosophic humanism, he made extensive contributions to ethics.

Heidegger, Martin: (1889-) Trained in Husserl's radical structural analysis of pure consciousness, Heidegger shares with phenomenology the effort to methodically analyze and describe the conceptual meanings of single phenomena. He aimed at a phenomenological analysis of human existence in respect to its temporal and historical character. Concentrating on the Greek tradition, and endeavoring to open a totally different approach from that of the Greek thinkers to the problem of being, he seeks to find his way back to an inner independence of philosophy from the special sciences. Before a start can be made in the radical analysis of human existence, the road has to be cleared of the objections of philosophical tradition, science, logic and common sense. As the moderns have forgotten the truths the great thinkers discovered, have lost the ability to penetrate to the real origins, the recovery of the hard-won, original, uncorrupted insights of man into metaphysical reality, is only possible through a "destructive" analysis of the traditional philosophies. By this recovery of the hidden sources, Heidegger aims to revive the genuine philosophizing which, not withstanding appearances, has vanished from us in the Western world because of autonomous science serious disputing of the position of philosophy. As human reality is so structured that it discloses itself immediately, he writes really an idealistic philosophy of homo faber. But instead of being a rationalistic idealist reading reason into the structure of the really real, he takes a more avowedly emotional phenomenon as the center of a new solution of the Seinsfrage.

hermēneusis [Greek] ::: interpretation; "inspired interpretation", the hermeneusis distinguishing feature of the hermetic ideality and interpretative revelatory vijñana.

hermesis ::: same as hermetic ideality.

hermetic ideality ::: (in 1919) the second of the three planes of ideality, the plane whose essence is sruti (inspiration), later called srauta vijñana. Whereas the logistic ideality "remembers at a second remove the knowledge secret in the being but lost by the mind in the oblivion of the ignorance", the hermetic ideality "divines at a first remove a greater power of that knowledge". The first "resembles the reason, is a divine reason", the second is said to be of the nature of "inspired interpretation".

hermetic ::: closed, sealed, esoteric; relating to hermetic ideality on its own plane or in a modified form as an element of some of the highest levels of logistic ideality.

hermetic gnosis ::: same as hermetic ideality.

hermetic logistic ideality ::: (in 1919) a high level of logistic ideality suffused by the light of the hermetic ideality; perhaps the same as the later interpretative revelatory vijñana.

hermetic logistis ::: same as hermetic logistic ideality. hermetic vij ñana

hermetised logistis ::: same as hermetic logistic ideality.

Herrenmoral: (German) A concept popularly used as a blanket term for any ruthless, non-Chnstian type of morality justly and unjustly linked with the ethical theories of Friedrich Nietzsche (q.v.) as laid down by him especially in the works of his last productive period fraught as it was with iconoclast vehemence against all plebeian ideals and a passionate desire to establish a new and more virile aristocratic morality, and debated by many writers, such as Kaftan, Kronenberg, Staudinger, and Hilbert. Such ideas as will to power, the conception of the superman, the apodictic primacy of those who with strong mind and unhindered by conventional interpretations of good and evil, yet with lordly lassitude, are born to leadership, have contributed to this picture of the morality of the masters (Herren) whom Nietzsche envisaged as bringing about the revaluation of all values and realizing the higher European culture upon the ruins of the fear-motivated, passion-shunning, narrowly moral world of his day. -- K.F.L.

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

highest ideality ::: same as revelatory logistis (the highest level of logistic ideality) or seer ideality (the highest of the three planes of ideality).

highest gnosis ::: same as highest ideality.

highest inspired revelatory ideal reason ::: same as highest inspired revelatory gnosis.

highest inspired revelatory gnosis ::: the highest of the three forms of inspired revelatory logistis. highest logistic gnosis; highest logistic ideality; highest logistic vijñana;

highest logistis ::: same as revelatory logistis or full revelatory ideality.

highest mind ::: (c. 1931, in the diagram on page 1360) the plane of intuitive consciousness below overmind, possibly corresponding to seer ideality in entries of 1919.

highest representative ideality ::: in October 1920, equivalent to logos vijñana in the sense of full revelatory ideality; also called representative vijñana, which is said to have three elements: representative, interpretative and imperative. The meaning of "representative" earlier . 68 in 1920, when it referred to the highest intuitive revelatory logistis, was preserved at this time in the definition of logos reason as the "lower representative idea".

highest revelation; highest revelatory gnosis ::: same as full revelatory ideality.

highest revelatory tapas ::: tapas acting in the full revelatory ideality; same as decisive seer tapas. hiran hiranmaya patra

history ::: “History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” The Human Cycle etc.

History. Inasmuch as pure or basic Materialism has been an infrequent doctrine among major thinkers, the history of philosophy broadly understood, is largely the history of Idealism.

Hocking, William Ernest: (1873) Professor in the Department of Philosophy at Harvard. Has endeavored to blend idealism vvith pragmatism while making some concessions to realism, even is in current theory he strives for a reconciliation between laissez faire liberalism and collectivism through a midground found in the worth of the individual in a "commotive union in the coagent state," a notion comparable to the "conjunct self" of George Herbert Palmer only with a more individualistic emphasis and a current flavor. Among his works are: The Meaning of God in Human Experience, Man and the State, Types of Philosophy, Lasting Elements of Individualism and Living Religions and a World Faith. -- L.E.D.

Höffding, Harald: (1843-1931) Danish philosopher at the University of Copenhagen and brilliant author of texts in psychology, history of philosophy and the philosophy of religion. He held that the world of reality as a whole is unknowable although we may believe that conscious experience and its unity afford the best keys to unlock the metaphysical riddle. His svstem of thought is classified on the positive side as a cautious idealistic monism (his own term is "critical monism").

Homotheism: (Lat. homo, man; Gr. theos, god) another name for anthropomorphism (q.v.) coined by Ernst Häekel. Howison, George Holmes: (1834-1916) A teacher at the University of California. He regarded the tendency of monistic thinking as the most vicious in contemporary philosophy. Opposed absolute idealism or cosmic theism for its thoroughgoing monism because of its destruction of the implications of experience, its reduction to solipsism and its resolution into pantheism. His "personalistic idealism", unlike absolute idealism, did not negate the uniqueness and the moral nature of finite selves. Moreover, a priori consciousness is a human, not a divine original consciousness within the individuil mind. -- H.H.

Hsiao: Filial piety; love of parents; serving and supporting one's parents in the best way. It is "the standard of Heaven, the principle of Earth, and the basis for the conduct of Man," "the basis of morality and the root of culture." "It begins with serving one's parents, extends to the duties towards one's sovereign, and ends in the establishment of one's personal character." "It is the beginning of morality, as respect for elders (ti) is the order of morality;" it is "the actuality of benevolence (jen)" as respect for elders is "the actuality of righteousness (i)." As such "it involves loving kindness to relatives, respect to associates, benevolence to friends, and good faith to acquaintances." "True manhood, (jen) means to make filial piety the basis of manhood; righteousness (i) means to give it proper application; being true to the nature of the self (chung) means to make it the central moral ideal; moral order (li) is to put it to actual practice, and truthfulness (hsin) means to make it strong." -- W.T.C.

Huizinga, Johan: (1872) Professor of Philosophy at the University of Leyden, Holland. He has been a pronounced exponent of the philosophy of culture which he describes as a condition of society in which there is a harmonious balance of material and spiritual values and a harmonious ideal spurring the community's activities to a convergence of all efforts toward the attainment of that ideal. His best known work is Homo Ludens. -- L.E.D.

Humanism: (Lat. humanus, human) Any view in which interest in human welfare is central. Renaissance revival of classical learning as opposed to merely ecclesiastical studies. An ethical and religious movement culminating in Auguste Comte's "Worship of Humanity," better known as Humanitarianism. Philosophical movement represented by F. C. S. Schiller in England, better known as Pragmatism. See Pragmatism. Literary Humanism, movement led in America by Irving Babbit, Paul Elmer More, Norman Foerster protesting against extreme emphasis on vocational education and recommending return to a classical type of liberal education or study of "the Humanities." Sociological term for tendency to extend ideals, such as love, loyalty, kindness, service, honesty, which normally prevail in primary or intimate groups to guide conduct in non-primary or impersonal groups. Religious Humanism is any view which does not consider belief in a deity vital to religion, though not necessarily denying its existence and not necessarily denying practical value to such belief. Represented by a group of left-wing Unitarian ministers and university professors who, in May, 1933, published "The Humanist Manifesto," wherein religion is broadly viewed as a "shared quest for the good life" and social justice and social reform are stressed as important in religious endeavor.

hyoideal ::: a. --> Alt. of Hyoidean

Ich: (Ger. I, myself, me, the ego (q.v.)) In the German idealistic movement from Kant through Schopenhauer, the Ich, the final, ultimate conscious subject, plays a central and dynamic role. Kant discredited the traditional Cartesian conception of a simple, undecomposable, substantial I, intuitively known. On his view, the Ich is not a substance, but the functional, dynamic unity of consciousness -- a necessary condition of all experience and the ultimate subject for which all else is object. This "transcendental unity of apperception," bare consciousness as such, is by its very nature empty, it is neither a thing nor a concept. For the pute transcendental I, my empirical self is but one experience among others in the realm of phenomena, and one of which Kant does not seek an adequate definition. The stress on the pure I as opposed to the empirical self is carried over into his practical philosophy, where the moral agent becomes, not the concrete personality, but a pure rational will, i.e., a will seeking to act in accordance with an absolute universal law of duty, the categorical imperative (q.v.).

Idea: (Gr. idea) This term has enjoyed historically a considerable diversity of usage. In pre-Platonic Greek: form, semblance, nature, fashion or mode, class or species. Plato (and Socrates): The Idea is a timeless essence or universal, a dynamic and creative archetype of existents. The Ideas comprise a hierarchy and an organic unity in the Good, and are ideals as patterns of existence and as objects of human desire. The Stoics: Ideas are class concepts in the human mind. Neo-Platonism: Ideas are archetypes of things considered as in cosmic Mind (Nous or Logos). Early Christianity and Scholasticism: Ideas are archetypes eternally subsistent in the mind of God. 17th Century: Following earlier usage, Descartes generally identified ideas with subjective, logical concepts of the human mind. Ideas were similarly treated as subjective or mental by Locke, who identified them with all objects of consciousness. Simple ideas, from which, by combination, all complex ideas are derived, have their source either in sense perception or "reflection" (intuition of our own being and mental processes). Berkeley: Ideas are sense objects or perceptions, considered either as modes of the human soul or as a type of mind-dependent being. Concepts derived from objects of intuitive introspection, such as activity, passivity, soul, are "notions." Hume: An Idea is a "faint image" or memory copy of sense "impressions." Kant: Ideas are concepts or representations incapable of adequate subsumption under the categories, which escape the limits of cognition. The ideas of theoretical or Pure Reason are ideals, demands of the human intellect for the absolute, i.e., the unconditioned or the totality of conditions of representation. They include the soul, Nature and God. The ideas of moral or Practical Reason include God, Freedom, and Immortality. The ideas of Reason cannot be sensuously represented (possess no "schema"). Aesthetic ideas are representations of the faculty of imagination to which no concept can be adequate.

Idealism: Any system or doctrine whose fundamental interpretative principle is ideal. Broadly, any theoretical or practical view emphasizing mind (soul, spirit, life) or what is characteristically of pre-eminent value or significance to it. Negatively, the alternative to Materialism. (Popular confusion arises from the fact that Idealism is related to either or both uses of the adjective "ideal," i.e., (a) pertaining to ideas, and (b) pertaining to ideals. While a certain inner bond of sympathy can be established between these two standpoints, for theoretical purposes they must be clearly distinguished.) Materialism emphasizes the spatial, pictorial, corporeal, sensuous, non-valuational, factual, and mechanistic. Idealism stresses the supra- or non-spatial, non-pictorial, incorporeal, suprasensuous, normative or valuational, and teleological. The term Idealism shares the unavoidable expansion of such words as Idea, Mind, Spirit, and even Person, and in consequence it now possesses usefulness only in pointing out a general direction of thought, unless qualified, e.g., Platonic Idealism, Personal Idealism, Objective Idealism, Moral Idealism, etc.

Idealists regard such an equalization of physical laws and psychological, historical laws as untenable. The "tvpical case" with which physics or chemistry analyzes is a result of logical abstraction; the object of history, however, is not a unit with universal traits but something individual, in a singular space and at a particular time, never repeatable under the same circumstances. Therefore no physical laws can be formed about it. What makes it a fact worthy of historical interest, is iust the fullness of live activity in it; it is a "value", not a "thing". Granted that historical events are exposed to influences from biological, geological, racial and traditional sources, they aie always carried by a human being whose singularity of character has assimilated the forces of his environment and surmounted them There is a reciprocal action between man and society, but it is always personal initiative and free productivity of the individual which account for history. Denying, therefore, the logical primacy of physical laws in history, does not mean lawlessness, and that is the standpoint of the logic of history in more recent times. Windelband and H. Rickert established another kind of historical order of laws. On their view, to understand history one must see the facts in their relation to a universally applicable and transcendental system of values. Values "are" not, they "hold"; they are not facts but realities of our reason, they are not developed but discovered. According to Max Weber historical facts form an ideally typical, transcendental whole which, although seen, can never be fully explained. G, Simmel went further into metaphysics: "life" is declared an historical category, it is the indefinable, last reality ascending to central values which shaped cultural epochs, such as the medieval idea of God, or the Renaissance-idea of Nature, only to be tragically disappointed, whereupon other values rise up, as humanity, liberty, technique, evolution and others.

Ideality: Condition of being mental. -- W.L.

Ideal of Reason: (Ger. Ideal der Vernunft) Kant: The idea of an all-comprehending reality, God, containing the determination of all finite existence. In the Cr. of Pure Reason Kant shows how and why the mind hypostatizes this Ideal, the source of "transcendental illusion" (q.v.). He concluded that while the traditional proofs of God's existence were all fallacious, the idea of God had a regulative use for reason, and was a necessary postulate for practical reason (q.v.). See Kantianism. -- O.F.K.

Ideal: Pertaining to ideas (q.v.) Mental. Possessing the character of completely satisfying a desire or volition. A state of perfection with respect to a standard or goal of will or desire. A norm, perfect type, or goal, an object of desire or will, whether or not conceived as attainable.

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation.” Essays in Philosophy and Yoga

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation.” Essays in Philosophy and Yoga

"Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation*

“Ideals are truths that have not yet effected themselves for man, the realities of a higher plane of existence which have yet to fulfil themselves on this lower plane of life and matter, our present field of operation. To the pragmatical intellect which takes its stand upon the ever-changing present, ideals are not truths, not realities, they are at most potentialities of future truth and only become real when they are visible in the external fact as work of force accomplished. But to the mind which is able to draw back from the flux of force in the material universe, to the consciousness which is not imprisoned in its own workings or carried along in their flood but is able to envelop, hold and comprehend them, to the soul that is not merely the subject and instrument of the world-force but can reflect something of that Master-Consciousness which controls and uses it, the ideal present to its inner vision is a greater reality than the changing fact obvious to its outer senses. The Supramental Manifestation

Ideal Self ::: Humanistic term representing the characteristics, behaviors, emotions, and thoughts to which a person aspires.

Ideal ::: The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.
   Ref: CWSA Vol. 21-22, Page: 173


Ideal Utilitarianism: See Utilitarianism. Idealization: In art, the process of generalizing and abstracting from specifically similar individuals, in order to depict the perfect type of which they are examples, the search for real character or structural form, to the neglect of external qualities and aspects. Also, any work of art in which such form or character is exhibited; i.e. any adequate expression of the perfected essence inadequately manifested by the physical particular. In classical theory, the object so discovered and described is a Form or Idea; in modern theory, it is a product of imagination. -- I.J.

Identity-philosophy: In general the term has been applied to any theory which failed to distinguish between spirit and matter, subject and object, regarding them as an undifferentiated unity; hence such a philosophy is a species of monism. In the history of philosophy it usually signifies the system which has been called Identitätsphilosophie by Friedrich Wilhelm Schelling who held that spirit and nature are fundamentally the same, namely, the Absolute. Neither the ego nor the non-ego are the ultimate principles of being; they are both relative concepts which are contained in something absolute. This is the supreme principle of Absolute Identity of the ideal and the real. Reasoning does not lead us to the Absolute which can only be attained by immediate intellectual intuition. In it we find the eternal concepts of things and from it we can derive everything else. We are obliged to conceive the Absolute Identity as the indifference of the ideal and the real. Of course, this is God in Whom all opposites are united. He is the unity of thought and being, the subjective and the objective, form and essence, the general and infinite, and the particular and finite. This teaching is similar to that of Spinoza. -- J.J.R.

ideologist ::: n. --> One who treats of ideas; one who theorizes or idealizes; one versed in the science of ideas, or who advocates the doctrines of ideology.

I do not mean philanthropy or the service of humanity or all the rest of the things — moral or idealistic — which the mind of man substitutes for the deeper truth of works.

I do not mean philanthropy or the service of humanity or all the rest of the things—moral or idealistic—which the mind of man substitutes for the deeper truth of works.

II. Metaphysics of History: The metaphysical interpretations of the meaning of history are either supra-mundane or intra-mundane (secular). The oldest extra-mundane, or theological, interpretation has been given by St. Augustine (Civitas Dei), Dante (Divma Commedia) and J. Milton (Paradise Lost and Regained). All historic events are seen as having a bearing upon the redemption of mankind through Christ which will find its completion at the end of this world. Owing to the secularistic tendencies of modern times the Enlightenment Period considered the final end of human history as the achievement of public welfare through the power of reason. Even the ideal of "humanity" of the classic humanists, advocated by Schiller, Goethe, Fichte, Rousseau, Lord Byron, is only a variety of the philosophy of the Enlightenment, and in the same line of thought we find A. Comte, H. Spencer ("human moral"), Engels and K. Marx. The German Idealism of Kant and Hegel saw in history the materialization of the "moral reign of freedom" which achieves its perfection in the "objective spirit of the State". As in the earlier systems of historical logic man lost his individuality before the forces of natural laws, so, according to Hegel, he is nothing but an instrument of the "idea" which develops itself through the three dialectic stages of thesis, antithesis, and synthesis. (Example. Absolutism, Democracy, Constitutional Monarchy.) Even the great historian L. v. Ranke could not break the captivating power of the Hegelian mechanism. Ranke places every historical epoch into a relation to God and attributes to it a purpose and end for itself. Lotze and Troeltsch followed in his footsteps. Lately, the evolutionistic interpretation of H. Bergson is much discussed and disputed. His "vital impetus" accounts for the progressiveness of life, but fails to interpret the obvious setbacks and decadent civilizations. According to Kierkegaard and Spranger, merely human ideals prove to be too narrow a basis for the tendencies, accomplishments, norms, and defeats of historic life. It all points to a supra-mundane intelligence which unfolds itself in history. That does not make superfluous a natural interpretation, both views can be combined to understand history as an endless struggle between God's will and human will, or non-willing, for that matter. -- S.V.F.

illumined higher mind ::: (c. 1931, in the diagram on page 1360) the third ("illumined") level of higher mind, perhaps corresponding to hermetic ideality or srauta vijñana in the terminology of 1919-20.

imaginary ::: a. --> Existing only in imagination or fancy; not real; fancied; visionary; ideal. ::: n. --> An imaginary expression or quantity.

imaginationalism ::: n. --> Idealism.

imagination ::: n. --> The imagine-making power of the mind; the power to create or reproduce ideally an object of sense previously perceived; the power to call up mental imagines.
The representative power; the power to reconstruct or recombine the materials furnished by direct apprehension; the complex faculty usually termed the plastic or creative power; the fancy.
The power to recombine the materials furnished by experience or memory, for the accomplishment of an elevated purpose;


Immanence philosophy: In Germany an idealistic type of philosophy represented by Wilhelm Schuppe (1836-1913), which combines elements of British empiricism, Kant, and Fichte. It rejects any non-conscious thing-in-itself, and identifies the Real with consciousness considered as an inseparable union of the "I" and its objects. The categories are restricted to identity-difference and causality. To the extent that the content of finite consciousness is common to all or "trans-subjective" it is posited as the object of a World Consciousness or Bewusstsein Ueberhaupt. Consequently the World is "immanent" in each finite consciousness rather than essentially transcendent. -- W.L.

Immaterialism: Doctrine of the non-existence of material or corporeal reality. Pure Idealism. -- W.L.

immaterialism ::: n. --> The doctrine that immaterial substances or spiritual being exist, or are possible.
The doctrine that external bodies may be reduced to mind and ideas in a mind; any doctrine opposed to materialism or phenomenalism, esp. a system that maintains the immateriality of the soul; idealism; esp., Bishop Berkeley&


imperative ::: (in 1920) being of the nature of a "revealingly imperative power of the spirit"s knowledge by identity", the element in the logos vijñana or highest representative ideality (see full revelatory ideality) that deals with "the imperatives of the infinite", connected with revelation in much the same way as representative with intuition and interpretative with inspiration, and evidently entering into the logistic ideality from a higher plane of imperative vijñana; (in early 1927) a plane related to, but higher than, the imperative vijñana of 1920, apparently occupying a position between the supreme supramental and the supreme supermind, for one of its forms "acts as an intermediary force, lifting the former into the latter". The forms of "the imperative" in 1927 are perhaps the "intuitive forms" which by January of that year had been arranged "in the gnosis", making them part of what at the end of October is called the overmind system. imperative vij ñana

imperfect ::: a. --> Not perfect; not complete in all its parts; wanting a part; deective; deficient.
Wanting in some elementary organ that is essential to successful or normal activity.
Not fulfilling its design; not realizing an ideal; not conformed to a standard or rule; not satisfying the taste or conscience; esthetically or morally defective.


Impersonalistic Idealism identifies ontological reality essentially with non-conscious spiritual principle, unconscious psychic agency, pure thought, impersonal or "pure" consciousness, pure Ego, subconscious Will, impersonal logical Mind, etc. Personalistic Idealism characterizes concrete reality as personal selfhood, i.e., as possessing self-consciousness. With respect to the relation of the Absolute or World-Ground (s.) to finite selves or centers of consciousness, varying degrees of unity or separateness are posited. The extreme doctrines are radical monism and radical pluralism. Monistic Idealism (pantheistic Idealism) teaches that the finite self is a part, mode, aspect, moment, appearance or projection of the One. Pluralistic Idealism defends both the inner privacy of the finite self and its relative freedom from direct or causal dependence upon the One. With respect to Cosmology, pure idealism is either subjective or objective. Subjective Idealism (acosmism) holds that Nature is merely the projection of the finite mind, and has no external, real existence. (The term "Subjective Idealism" is also used for the view that the ontologically real consists of subjects, i.e., possessors of experience.) Objective Idealism identifies an externally real Nature with the thought or activity of the World Mind, (In Germany the term "Objective Idealism" is commonly identified with the view that finite minds are parts -- modes, moments, projections. appearances, members -- of the Absolute Mind.) Epistemological Idealism derives metaphysical idealism from the identificition of objects with ideas. In its nominalistic form the claim is made that "To be is to be perceived." From the standpoint of rationalism it is argued that there can be no Object without a Subject. Subjects, relations, sensations, and feelings are mental; and since no other type of analogy remains by which to characterize a non-mental thing-in-itself, pure idealism follows as the only possible view of Being.

India. Intimations of advanced theism, both in a deistic and immanentistic form, are to be found in the Rig Veda. The early Upanishads in general teach variously realistic deism, immanent theism, and, more characteristically, mystical, impersonal idealism, according to which the World Ground (brahman) is identified with the universal soul (atman) which is the inner or essential self within each individual person. The Bhagavad Gita, while mixing pantheism, immanent theism, and deism, inclines towards a personahstic idealism and a corresponding ethics of bhakti (selfless devotion). Jainism is atheistic dualism, with a personalistic recognition of the reality of souls. Many of the schools of Buddhism (see Buddhism) teach idealistic doctrines. Thus a monistic immaterialism and subjectivism (the Absolute is pure consciousness) was expounded by Maitreya, Asanga, and Vasubandhu. The Lankavatarasutra combined monistic, immaterialistic idealism with non-absolutistic nihilism. Subjectivistic, phenomenalistic idealism (the view that there is neither absolute Pure Consciousness nor substantial souls) was taught by the Buddhists Santaraksita and Kamalasila. Examples of modern Vedantic idealism are the Yogavasistha (subjective monistic idealism) and the monistic spiritualism of Gaudapada (duality and plurality are illusion). The most influential Vedantic system is the monistic spiritualism of Sankara. The Absolute is pure indeterminate Being, which can only be described as pure consciousness or bliss. For the different Vedantic doctrines see Vedanta and the references there. Vedantic idealism, whether in its monistic and impersonalistic form, or in that of a more personalistic theism, is the dominant type of metaphysics in modern India. Idealism is also pronounced in the reviving doctrines of Shivaism (which see).

Indian Ethics: Ethical speculations are inherent in Indian philosophy (q.v.) with its concepts of karma, moksa, ananda (q.v.). Belief in salvation is universal, hence optimism rather than pessimism is prevalent even though one's own life is sometimes treated contemptuously, fatalism is embraced or the doctrine of non-attachment and desirelessness is subscribed to. Social institutions, thoughts, and habits in India are interdependent with the theory of karma and the belief in universal law and order (cf. dharma). For instance, caste exists because dharma is inviolable, man is born into his circumstances because he reaps what he has sown. Western influence, in changing Indian institutions, will eventually also modify Indian ethical theories. All the same, great moral sensitiveness is not lacking, rather much the contrary, as is proven by the voluminous story and didactic fable literature which has also acted on the West. Hindu moral conscience is evident from the ideals of womanhood (symbolized in Sita), of loyalty (symbolized in Hanuman), of kindness to all living beings (cf. ahimsa), of tolerance (the racial and religious hotchpotch which is India being an eloquent witness), the great respect for the samnyasin (who, as a member of the Brahman caste has precedence over the royal or military). Critics confuse -- and the wretched conduct of some Hindus confirm the indistinction -- practical morality with the fearless statements of metaphysics pursued with relentless logic "beyond good and evil."

inferior ideality ::: a term used mainly in May-June 1918 for the lower plane of ideality, that which "takes up the whole intellectual action and transforms it into vijnana"; cf. the logistic ideality of 1919-20.

In Germany, the movement was initiated by G. W. Leibniz whose writings reveal another motive for the cult of pure reason, i.e. the deep disappointment with the Reformation and the bloody religious wars among Christians who were accused of having forfeited the confidence of man in revealed religion. Hence the outstanding part played by the philosophers of ''natural law", Grotius, S. Pufendorf, and Chr. Thomasius, their theme being advanced by the contributions to a "natural religion" and tolerance by Chr. Wolff, G. E. Lessing, G. Herder, and the Prussian king Frederik II. Fr. v. Schiller's lyric and dramas served as a powerful commendation of ideal freedom, liberty, justice, and humanity. A group of educators (philanthropists) designed new methods and curricula for the advancement of public education, many of them, eg. Pestalozzi, Basedow, Cooper, A. H. Francke, and Fr. A. Wolf, the father of classic humanism, having achieved international recognition. Although in general agreement with th philosophical axioms of foreign enlighteners, the German philosophy decidedly opposed the English sensism (Hume) and French scepticism, and reached its height in Kant's Critiques. The radical rationalism, however, combined with its animosity against religion, brought about strong philosophical, theological, and literal opposition (Hamann, Jacobi, Lavater) which eventually led to its defeat. The ideals of the enlightenment period, the impassioned zeal for the materialization of the ideal man in an ideal society show clearly that it was basically related to the Renaissance and its continuation. See Aufklärung. Cf. J. G. Hibben, The Philosophy of the Enlightenment, 1910. -- S.v.F.

:::   "Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” *Letters on Yoga

"Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” Letters on Yoga

“Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its vrttis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.” Letters on Yoga

inspirational ideality ::: (in 1918-19) same as inspired logistis; (in 1920) same as srauta vijñana (hermetic ideality).

inspirational intuitive idealised mind ::: the inspirational intuitive form of idealised mentality, same as inspired intuitional intellectuality.

inspirational mentality ::: the middle level of idealised mentality, a "mind of luminous inspiration" which, in dealing with the movement in time, sees things "in the light of the world"s larger potentialities"; its defect is that it may be liable "to a hesitation or suspension of determining view as between various potential lines of the movement or even to a movement away from the line of eventual actuality and following another not yet applicable sequence".

inspiration ::: same as sruti, truth-hearing, the faculty of jñana which "comes as a vibration which carries the Truth in it and sometimes it comes as the actual word"; also, an instance of the working of this faculty; sometimes equivalent to inspired logistis, the middle plane of logistic ideality; (of vak) the characteristic of the fourth level of style (see inspired).

inspired gnosis; inspired ideality ::: same as inspired logistis.

inspired ::: having the nature of inspiration (sruti), as it acts on the level of inspired logistis or another level of ideality or intuitive mind, often in combination with intuition or revelation; (vak) having the qualities of the fourth level of style, which "brings to us not only pure light and beauty and inexhaustible depth, but a greater moved ecstasy of highest or largest thought and sight and speech".

inspired intuition ::: intuition with an element of inspiration; the middle form of intuitional ideality.

inspired logistis ::: the middle level of logistic ideality, where inspiration (sruti) determines the predominant character of the working of the luminous reason; also, the second gradation of this level, between the intuitional inspired and revelatory inspired forms of logistic ideality.

inspired revelatory gnosis; inspired revelatory ideal reason ::: same as inspired revelatory logistis.

intellectual ideality ::: same as uninspired intuition, the lowest form of intuitional ideality, sometimes regarded not as true ideality, but as a transitional stage between intuitive mind and vijñana.

intellectualize ::: v. t. --> To treat in an intellectual manner; to discuss intellectually; to reduce to intellectual form; to express intellectually; to idealize.
To endow with intellect; to bestow intellectual qualities upon; to cause to become intellectual.


interpretative ideality ::: same as interpretative revelatory vijñana or srauta vijñana.

interpretative imperative ::: (c. 1920) a form of logos vijñana formed by a combination of its interpretative and imperative elements; (in early 1927) an intermediate form of "the imperative", evidently interpretative ideality taken up into imperative vijñana and that again elevated to one of the lower planes of what by the end of 1927 was called overmind. interpretative logistical vijñana

interpretative ::: (in 1920) being of the nature of an "ideative vision and thought" that "interpret . . . the illimitable unity and variety of the Infinite", the characteristic of the hermetic ideality or srauta vijñana, the plane of vijñana whose essence is sruti, also attributed to the highest forms of logistic ideality containing an element of inspiration; specifically, pertaining to the highest form of inspired revelatory logistis, called interpretative revelatory vijñana, to the second element in the highest representative ideality or to the srauta vijñana itself, from which these derive; (in 1927) short for interpretative imperative. interpretative dr drsti

interpretative-representative highest ideality ::: representative revelatory vijñana (the highest intuitive revelatory logistis) in combination with interpretative revelatory vijñana (the highest inspired revelatory logistis).

In the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakablc ideal. Even such imperfect yoga has not been wasted ; for no upward effort is made in vain. Even if it fails

intuitional ideality ::: the lowest level of logistic ideality, where intuition (along with discrimination or viveka, the other component of smr.ti) determines the predominant character of the working of the luminous reason, the other faculties of jñana being inactive or subordinate to it.

intuitional ideal mind ::: same as intuitional ideality.

intuitional gnosis ::: same as intuitional ideality.

intuitional ::: having the nature of intuition, as it acts on the level of intuitional ideality or another level of ideality or intuitive mind, often in combination with inspiration or revelation.

intuitional intellectuality ::: the lowest level of idealised mentality, the "primary intuitive action" of the intuitive mind, which "dealing with the triple time movement . . . sees principally the stream of successive actualities in time, even as the ordinary mind, but with an immediate directness of truth and spontaneous accuracy of which the ordinary mind is not capable".

intuitional revelation; intuitional revelatory ideality ::: same as intuitive revelatory logistis76

intuition ::: the faculty of jñana that "suggests a direct and illumining inner idea of the truth, an idea that is its true image and index, . . . a representation, but a living representation"; one of the two components of smr.ti, it "does the work of reasoning without the necessity of reasoning to arrive at a conclusion"; also, an instance of the working of this faculty; sometimes equivalent to intuitional ideality, the lowest level of logistic ideality; (in 1927) same as gnostic intuition.

intuitive idealised mind ::: (mentioned only in the form of inspirational intuitive idealised mind) same as intuitional intellectuality.

intuitive ideality ::: same as intuitional ideality.

intuitive gnosis ::: same as intuitional ideality.

intuitive higher mind ::: (c. 1931, in the diagram on page 1360) the second ("intuitive") level of higher mind, perhaps corresponding to logistic ideality in the terminology of 1919-20.

intuitive inspiration ::: intuition taken up into inspiration (on the plane of idealised mentality or logistic ideality); the same as intuitional inspired intellectuality or intuitional inspired logistis.

intuitive tapas ::: tapas acting in the intuitional ideality. intuitive telepathic trik trikaladrsti

itihasa ::: historical tradition, a historico-mythic epic narrative; ancient historical or legendary tradition turned to creative use as a significant mythus or tale expressive of some spiritual or religious or ethical or ideal meaning.

It is in his biology that the distinctive concepts of Aristotle show to best advantage. The conception of process as the actualization of determinate potentiality is well adapted to the comprehension of biological phenomena, where the immanent teleology of structure and function is almost a part of the observed facts. It is here also that the persistence of the form, or species, through a succession of individuals is most strikingly evident. His psychology is scarcely separable from his biology, since for Aristotle (as for Greek thought generally) the soul is the principle of life; it is "the primary actualization of a natural organic body." But souls differ from one another in the variety and complexity of the functions they exercise, and this difference in turn corresponds to differences in the organic structures involved. Fundamental to all other physical activities are the functions of nutrition, growth and reproduction, which are possessed by all living beings, plants as well as animals. Next come sensation, desire, and locomotion, exhibited in animals in varying degrees. Above all are deliberative choice and theoretical inquiry, the exercise of which makes the rational soul, peculiar to man among the animals. Aristotle devotes special attention to the various activities of the rational soul. Sense perception is the faculty of receiving the sensible form of outward objects without their matter. Besides the five senses Aristotle posits a "common sense," which enables the rational soul to unite the data of the separate senses into a single object, and which also accounts for the soul's awareness of these very activities of perception and of its other states. Reason is the faculty of apprehending the universals and first principles involved in all knowledge, and while helpless without sense perception it is not limited to the concrete and sensuous, but can grasp the universal and the ideal. The reason thus described as apprehending the intelligible world is in one difficult passage characterized as passive reason, requiring for its actualization a higher informing reason as the source of all intelligibility in things and of realized intelligence in man.

ivan ivanovitch ::: --> An ideal personification of the typical Russian or of the Russian people; -- used as "John Bull" is used for the typical Englishman.

Jacobi, Friedrich Heinrich: (1743-1819) German philosopher of "feeling" who opposed the Kantian tradition. He held that the system of absolute subjective idealism, to which he reduced Kant, could not grasp ultimate reality. He was equally opposed to a dogmatic rationalism such as the Spinozistic. He based his view upon feeling, belief or faith by which he purported to find truth as immediately revealed in consciousness. Main works: Ueber die Lehre des Spinoza in Briefen an Moses Mendelsohn, 1785; David Hume über den Glauben, 1787; Sendschreiben an Fichte, 1799. -- L.E.D.

James believed that ridical empiricism differed from ordinary or traditional empiricism primarily through the above "statement of fact" (No. 2). By this statement he wished explicitly and thoroughly to reject a common assumption about experience which he found both in the British empiricism and in Kantian and Hegelian idealism, namelv, that experience as given is either a collection of disparate impressions or, as Kant would have preferred to say, a manifold of completely unsynthesized representations, and that hence, in order to constitute a world, the material of experience must first be worked over and connective relations established within it either through the principles of the association of ideas (British empiricism) or through a set of trans-empirical categories imposed by the unity of consciousness (Kantian and Hegelian idealism). -- F.L.W.

Jen: Man. Goodness; virtue in general; the moral principle; the moral ideal of the superior man (chun. tzu); the fundamental as well as the sum total of virtues, just as the Prime (yuan) is the origin and the vital force of all things --jen consisting of "man" and "two" and yuan consisting of "two" and "man". (Confucianism.) True manhood; man's character; human-heartedness; moral character; being man-like; "that by which a man is to be a man;" "realization of one's true self and the restoration of the moral order." (Confucius and Mencius.) "The active (yang) and passive (yin) principles are the way of Heaven; the principles of strength and weakness are the way of Earth; and true manhood and righteousness (i) are the way of Man." "True manhood is man's mind and righteousness is man's path." It is one of the three Universally Recognized Moral Qualities of man (ta te), the four Fundamentals of the Moral Life (ssu tuan), and the five Constant Virtues (wu ch'ang). True manhood and righteousness are the basic principles of Confucian ethics and politics. (Confucianism.) The golden rule; "Being true to the principles of one's nature (chung) and the benevolent exercise of them in relation to others (shu)." "The true man, having established his own character, seeks to establish the character of others; and having succeeded, seeks to make others succeed." (Confucius.) Love; benevolence; kindness; charity; compassion; "the character of the heart and the principle of love;" "love towards all men and benefit towards things." (Confucianism.) "Universal love without the element of self," (Chuang Tzu, between 399 and 295 B.C.) "Universal Love." (Han Yu, 767-824.) The moral principle with regard to others. "True manhood is the cardinal virtue by which others are pacified, whereas righteousness is the cardinal principle by which the self is rectified." It means "to love others and not the self." (Tung Chung-shu, 177-104 B.C.) Love of all men and things and impartiality and justice towards all men and things, this virtue being the cardinal virtue not only of man but also of the universe. "Love means to devote oneself to the benefit of other people and things." "Love implies justice, that is, as a man, treating others as men." "The true man regards the universe and all things as a unity. They are all essential to himself. As he realizes the true self, there is no limit to his love." (Ch'eng Ming-tao, 1032-1068.) "Love is the source of all laws, the foundation of all phenomena." "What is received from Heaven at the beginning is simply love, and is therefore the complete substance of the mind." "Love is the love of creating in the mind of Heaven and Earth, and men and other creatures receive it as their mind." (Chu Hsi, 1130-1200.)

Jhumur: “Every ideal is like a kind of guide on a certain path, it helps to make a path clear, defines a line of advance. So to me, the word Angel is associated with a conscious, luminous guide on the way, and here this is the heaven of the ideal so the ideal becomes the angel. A perfect conception, a perfect idea leads man into another higher realm of expression or action.

jyoti(h.) ::: light; light of spiritual consciousness or ideal knowledge; jyoti(h) one of the seven kinds of akashic material; rūpa or lipi composed of this material.

Kant, Immanuel: (1724-1804), born and died in Königsberg. Studied the Leibniz-Wolffian philosoohv under Martin Knutzen. Also studied and taught astronomy (see Kant-Laplace hypothesis), mechanics and theology. The influence of Newton's physics and Lockean psychology vied with his Leibnizian training. Kant's personal life was that of a methodic pedant, touched with Rousseauistic piety and Prussian rigidity. He scarcely travelled 40 miles from Königsberg in his life-time, disregarded music, had little esteem for women, and cultivated few friends apart from the Prussian officials he knew in Königsberg. In 1755, he became tutor in the family of Count Kayserling. In 1766, he was made under-librarian, and in 1770 obtained the chair of logic and metaphysics at the University of Königsberg. Heine has made classical the figure of Kant appearing for his daily walk with clock-like regularity. But his very wide reading compensated socially for his narrow range of travel, and made him an interesting coversationalist as well as a successful teacher. Kantianism: The philosophy of Immanuel Kant (1724-1804); also called variously, the critical philosophy, criticism, transcendentalism, or transcendental idealism. Its roots lay in the Enlightenment; but it sought to establish a comprehensive method and doctrine of experience which would undercut the rationalistic metaphysics of the 17th and 18th centuries. In an early "pre-critical" period, Kant's interest centered in evolutionary, scientific cosmology. He sought to describe the phenomena of Nature, organic as well as inorganic, as a whole of interconnected natural laws. In effect he elaborated and extended the natural philosophy of Newton in a metaphysical context drawn from Christian Wolff and indirectly from Leibniz.

'' Kingdom of God -on earth can' only be an ideal, not a fact realised in 'the general earth-consdousness and earth-life.

Koran: (Qoran) The name for the sacred book of the Mohammedans. Its contents consist largely of warnings, remonstrances, assertions, arguments in favor of certain doctrines, narratives for enforcing morals. It stresses the ideal of the day of judgment, and abounds in realistic description of both the pains of hell and the delights of paradise. As a collection of commandments, it resembles juristic rescripts (answers to special questions), mentioning the contradictory rulings on the same subjects. It also resembles a diary of the prophet, consisting of personal addresses by the deity to Mohammed. -- H.H.

kosa (kosha) ::: sheath, case, covering; "a grade of our substance, kosa a sheath as it was called in the ancient figurative language", of which there are principally five (annakosa, pran.akosa, manah.kosa, vijñanakosa and anandakosa) corresponding to "five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific"; two additional kosas (tapas-kosa and sat-kosa) are said to be "not yet developed" in the human evolution, "but only unformed nimbuses of concrete being".

Kulpe, Oswald: (1862-1915) Opposing idealistic Neo-Kantianism, he is the most typical pioneer of philosophical realism in Germany. He characterized the method of the sciences, himself a leading psychologist, as a procedure which he terms Realizierung. He affirms the existence of the real in sharp contrast to every conscientialism and objective idealism. He defends the possibility and justification of physical realism. He recognizes neither purely rational nor purely empirical arguments for the existence of the external world in itself. Main works: Grundriss d. Psychol., 1893; Einleitung i.d. Philos., 1895 (Eng. tr. Introd. to Philosophy); Kant, 1907; Erkenntnistheorie u. Wissensch., 1910; Die Realisierung, 3 vols. 1912-1922; Vorlesungen über Logik, 1921.

Lachelier, J.: (1831-1918) A French philosopher who, though he wrote little, exerted a considerable direct personal influence on his students at the Ecole Normale Superieure; he was the teacher of both E. Boutroux and H. Bergson. His philosophical position was a Kantian idealism modified by the French "spiritualism" of Maine de Biran and Ravaisson.

literalism ::: n. --> That which accords with the letter; a mode of interpreting literally; adherence to the letter.
The tendency or disposition to represent objects faithfully, without abstraction, conventionalities, or idealization.


logistic ideality ::: the plane of luminous reason, the lowest of the three planes of ideality; its essence is smr.ti (intuition and discrimination, the latter often regarded as inherent in the former) and it has three levels ... with three or more forms of each, based on various combinations of intuition with inspiration and revelation, the higher faculties of jñana. On each successive level, "the lower first calls down into itself and is then taken up into the higher, so that on each level all the three elevations are reproduced, but always there predominates in the thought essence the character that belongs to that level"s proper form of consciousness". The logistic ideality of 1919-20 may be correlated with the "intuitive" level of higher mind in the diagram on page 1(c. 1931).

logistic gnosis ::: same as logistic ideality.

logistic ::: relating to the divine reason or logos; belonging to the first plane of ideality, whose action most resembles the human faculty of reasoning.

logistic revelation ::: revelation on the plane of logistic ideality; same as revelatory logistis or (in 1920) intuitive revelatory logistis.

logistic seer ideality ::: same as seer logistis.

logistic tapas ::: tapas acting on any level of logistic ideality. logistic vijñana

logistis in the hermesis ::: the lowest level of hermetic ideality.

logistis ::: same as logistic ideality; in October 1920, restricted to intuitive ideality as the lowest level of logos vijñana.

. . logos (drashta logos) [Sanskrit and Greek] ::: a term used in 1920, equivalent to the seer logistis of the previous year; same as revelatory logistis or full revelatory ideality.

lover ::: 1. Someone who loves a specified person, thing, ideal, etc. 2. A person who is in love with another. Lover, lover"s, Lover"s, lovers.

lower representative ::: in October 1920, equivalent to what representative had meant earlier in that year, when it referred to a form of intuitive revelatory logistis; this came to be described as "lower representative" when representative vijñana came to mean highest representative ideality.

lower revelatory ::: (in 1920) a term used for a form or forms of logistic ideality other than the highest kinds of revelatory logistis, but containing an element of revelation, such as revelatory intuition, revelatory inspired logistis or the lower forms of intuitive revelatory logistis.

luminous ideal reason ::: same as luminous reason.

luminous reason ::: the supra-intellectual faculty (vijñana) acting on the plane of logistic ideality, which is the "lowest total stage" of the triple ideal supermind; also called the divine reason.

Madhav: “… the perfect beings—the archetypes that project themselves in the form of Ideals on the mental horizons of man….” Readings in Savitri Vol. I.

Masters of the Ideal, the

materialist ::: n. --> One who denies the existence of spiritual substances or agents, and maintains that spiritual phenomena, so called, are the result of some peculiar organization of matter.
One who holds to the existence of matter, as distinguished from the idealist, who denies it.


maya ::: n. --> The name for the doctrine of the unreality of matter, called, in English, idealism; hence, nothingness; vanity; illusion.

mechanism ::: n. --> The arrangement or relation of the parts of a machine; the parts of a machine, taken collectively; the arrangement or relation of the parts of anything as adapted to produce an effect; as, the mechanism of a watch; the mechanism of a sewing machine; the mechanism of a seed pod.
Mechanical operation or action.
An ideal machine; a combination of movable bodies constituting a machine, but considered only with regard to relative


Medieval Period. Medieval Christian thought, axiomatically idealistic, united the personalism of Israel and the speculative idealism of neo-Platonism and Aristotle. Similarly, Islamic thought, centering at Bagdad and Cordova, attached Mohammedan religious idealism to neo-Platonism and Aristotelianism.

mental intuition ::: intuition acting in the buddhi, in contrast to ideal intuition.

Metaphysics. Pure Idealism or Immaterialism identifies ontological reality (substance, substantives, concrete individuality) exclusively with the ideal, ie., Mind, Spirit, Soul, Person, Archetypal Ideas, Thought. See Spiritualism, Mentalism, Monadism, Panpsychtsm, Idealistic Phenomenalism. With respect to the metaphysical status of self-consciousness and purposeful activity, Idealism is either impersonalistic or personalistic. See Personalism.

middle ideality ::: same as inspired logistis.

middle hermesis ::: the second level of hermetic ideality.

mind, Ideal Mind ::: Sri Aurobindo: "The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” *The Synthesis of Yoga

mind, Ideal

model ::: n. --> A miniature representation of a thing, with the several parts in due proportion; sometimes, a facsimile of the same size.
Something intended to serve, or that may serve, as a pattern of something to be made; a material representation or embodiment of an ideal; sometimes, a drawing; a plan; as, the clay model of a sculpture; the inventor&


Modern Period. In the 17th century the move towards scientific materialism was tempered by a general reliance on Christian or liberal theism (Galileo, Bacon, Descartes, Hobbes, Gassendi, Toland, Hartley, Priestley, Boyle, Newton). The principle of gravitation was regarded by Newton, Boyle, and others, as an indication of the incompleteness of the mechanistic and materialistic account of the World, and as a direct proof of the existence of God. For Newton Space was the "divine sensorium". The road to pure modern idealism was laid by the epistemological idealism (epistemological subjectivism) of Campanella and Descartes. The theoretical basis of Descartes' system was God, upon whose moral perfection reliance must be placed ("God will not deceive us") to insure the reality of the physical world. Spinoza's impersonalistic pantheism is idealistic to the extent that space or extension (with modes of Body and Motion) is merely one of the infinity of attributes of Being. Leibniz founded pure modern idealism by his doctrine of the immateriality and self-active character of metaphysical individual substances (monads, souls), whose source and ground is God. Locke, a theist, gave chief impetus to the modern theory of the purely subjective character of ideas. The founder of pure objective idealism in Europe was Berkeley, who shares with Leibniz the creation of European immaterialism. According to him perception is due to the direct action of God on finite persons or souls. Nature consists of (a) the totality of percepts and their order, (b) the activity and thought of God. Hume later an implicit Naturalist, earlier subscribed ambiguously to pure idealistic phenomenalism or scepticism. Kant's epistemological, logical idealism (Transcendental or Critical Idealism) inspired the systems of pure speculative idealism of the 19th century. Knowledge, he held, is essentially logical and relational, a product of the synthetic activity of the logical self-consciousness. He also taught the ideality of space and time. Theism, logically undemonstrable, remains the choice of pure speculative reason, although beyond the province of science. It is also a practical implication of the moral life. In the Critique of Judgment Kant, marshalled facts from natural beauty and the apparent teleological character of the physical and biological world, to leave a stronger hint in favor of the theistic hypothesis. His suggestion thit reality, as well as Mind, is organic in character is reflected in the idealistic pantheisms of his followers: Fichte (abstract personalism or "Subjective Idealism"), Schellmg (aesthetic idealism, theism, "Objective Idealism"), Hegel (Absolute or logical Idealism), Schopenhauer (voluntaristic idealism), Schleiermacher (spiritual pantheism), Lotze ("Teleological Idealism"). 19th century French thought was grounder in the psychological idealism of Condillac and the voluntaristic personalism of Biran. Throughout the century it was essentially "spiritualistic" or personalistic (Cousin, Renouvier, Ravaisson, Boutroux, Lachelier, Bergson). British thought after Hume was largely theistic (A. Smith, Paley, J. S. Mill, Reid, Hamilton). In the latter 19th century, inspired largely by Kant and his metaphysical followers, it leaned heavily towards semi-monistic personalism (E. Caird, Green, Webb, Pringle-Pattison) or impersonalistic monism (Bradley, Bosanquet). Recently a more pluralistic personalism has developed (F. C. S. Schiller, A. E. Taylor, McTaggart, Ward, Sorley). Recent American idealism is represented by McCosh, Howison, Bowne, Royce, Wm. James (before 1904), Baldwin. German idealists of the past century include Fechner, Krause, von Hartmann, H. Cohen, Natorp, Windelband, Rickert, Dilthey, Brentano, Eucken. In Italy idealism is represented by Croce and Gentile, in Spain, by Unamuno and Ortega e Gasset; in Russia, by Lossky, in Sweden, by Boström; in Argentina, by Aznar. (For other representatives of recent or contemporary personalism, see Personalism.) -- W.L.

MORALITY. ::: A part of the ordinary life t it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind ; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.

Moreover, it is a serious wide-spread error of interpretation to consider Bergson as an anti-intellectualist. His alleged anti-intellectualism should be considered as a protest against taking the static materialism and spatialization of Newton's conception of nature is being anything but a high abstraction, as a rejection of the extreme claims of mechanistic and materialistic science, as an effort of reason to transcend itself in harmony with the greatest idealistic thinkers, as an effort of thinkers to stress the dynamic nature of reality, and as a persistent criticism of reason, a continuation of the Kantian tradition. His much misread conception of intuition may be viewed as akin to Spinoza's intuitio, to wit: a completion rather than a rejection of reason. -- H.H.

More recently the term has been extended to mean also (a) the All or totality of the real, however understood, and (b) the World Ground, whether conceived idealistically or materialistically, whether pantheistically, theistically, or dualistically. It thus stands for a variety of metaphysical conceptions that have appeared widely and under various names in the history of philosophy.

n. 1. A conception of something in its absolute perfection. adj. **2. One that is regarded as a standard or model of perfection or excellence. Ideal, ideal"s, Ideal"s, ideals.

n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.

ñana reason ::: same as luminous reason (logistic ideality).

ñana ::: same as logistic ideality.

N. Hartmann, Platos Lehre vom Sein, 1909; Grundzüge einer Metaphysik der Erkenntnis, 1921; Ethik, 1926 (Eng. tr. 1932); Die Philosophie des Deutschen Idealismus I, 1923; II, 1929; Zur Grundlegung der Ontologie, 1935; Möglichkeit u. Wirklichkeit, 1938. See his own exposition of his views in Deutsch Syst. Philos. nach ihr. Gestalten, 1931. -- H.H.

N. K. Smith, Prolegomena to an Idealist Theory of Knowledge, 1924.

Normal Distribution ::: The scores of a sample or population that, when graphed, fall on or close to a normal curve. A normal distribution is often ideal in research because the data can then be said to have all of the characteristics of a normal curve.

Objecting to Fichte, his master's method of deducing everything from a single, all-embracing principle, he obstinately adhered to the axiom that everything is what it is, the principle of identity. He also departed from him in the principle of idealism and freedom. As nnn is not free in the sense of possessing a principle independent of the environment, he reverted to the Kantian doctrine that behind and underlying the world of appearance there is a plurality of real things in themselves that are independent of the operations of mind upon them. Deserving credit for having developed the realism that was latent in Kant's philosophy, he conceived the ''reals" so as to do away with the contradictions in the concepts of experience. The necessity for assuming a plurality of "reals" arises as a result of removing the contradictions in our experiences of change and of things possessing several qualities. Herbart calls the method he applies to the resolution of the contradictions existing between the empirically derived concepts, the method of relations, that is the accidental relation between the different "reals" is a question of thought only, and inessential for the "reals" themselves. It is the changes in these relations that form the process of change in the world of experience. Nothing can be ultimately real of which two contradictory predicates can be asserted. To predicate unity and multiplicity of an object is to predicate contradictions. Hence ultimate reality must be absolutely unitary and also without change. The metaphysically interpreted abstract law of contradiction was therefore central in his system. Incapability of knowing the proper nature of these "reals" equals the inability of knowing whether they are spiritual or material. Although he conceived in his system that the "reals" are analogous with our own inner states, yet his view of the "reals" accords better with materialistic atomism. The "reals" are simple and unchangeable in nature.

on the satisfaction of cgo-dcsire or on the eating up of the fuel it embraces. It is a while flame, not a red one ; but white heat is not inferior to the red variety in its ardour. It is true that the psychic love does not usually get its full play in human rela- tions and human nature ; it finds the fullness of -its fire and ecstasy more easily when it is lifted towards the Divine. In the human relation the psychic love gets mixed up with other ele- ments which seek at once to use it and overshadow it. It gels an outlet for its o^vn full intensities only at rare moments. Other- wise it comes in only as an element, but even so it contributes all the higher things in a love fundamentally vital-— all the finer sweetness, tenderness, fidelity, self-giving, self-sacrifice, rcachings of soul to soul, idealising sublimations that lift up human love beyond itself, come from the psychic. If it could dominate and govern and transmute the other elements, mental, vital, phj-sieal, of human love, then love could be on the earth some reflection or preparation of the real thing, an integral union of the soul and its instruments in a dual life.

Ordinary life and yoga ::: In the ordinary life a personal, social or traditional constructed rule, standard or ideal is the guide ; once the spiritual journey has begun, this must be replac- ed by an inner and outer rule or way of living necessary for our self-discipline, liberation and perfection, a way of living proper to the path we follow or enjoined by the spiritual guide and master, the Guru or else dictated by a Guide within us.

paradise ::: 1. The abode of righteous souls after death; heaven. 2. A place of ideal beauty or loveliness. 3. Fig A state of delight. Paradise, paradisal.

Parallel with these developments was the growth of Buddhism in China, a story too long to relate here. Many Buddhist doctrines, latent in India, were developed in China. The nihilism of Madhyamika (Sun-lan, c. 450-c. 1000) to the effect that reality is Void in the sense of being "devoid" of any specific character, was brought to fullness, while the idealism of Vijnaptimatravada (Yogacara, Fahsiang, 563-c. 1000), which claimed that reality in its imaginary, dependent and absolute aspects is "representation-only," was pushed to the extreme. But these philosophies failed because their extreme positions were not consonant with the Chinese Ideal of the golden mean. In the meantime, China developed her own Buddhist philosophy consistent with her general philosophical outlook. We need only mention the Hua-yen school (Avatamisaka, 508) which offered a totalistic philosophy of "all in one" and "one in all," the T'ien-t'ai school (c. 550) which believes in the identity of the Void, Transitoriness, and the Mean, and in the "immanence of 3,000 worlds in one moment of thought," and the Chin-t'u school (Pure Land, c. 500) which bases its doctrine of salvation by faith and salvation for all on the philosophy of the universality of Buddha-nature. These schools have persisted because they accepted both noumenon and phenomenon, both ens and non-ens, and this "both-and" spirit is predominantly characteristic of Chinese philosophy.

perfection ::: n. --> The quality or state of being perfect or complete, so that nothing requisite is wanting; entire development; consummate culture, skill, or moral excellence; the highest attainable state or degree of excellence; maturity; as, perfection in an art, in a science, or in a system; perfection in form or degree; fruits in perfection.
A quality, endowment, or acquirement completely excellent; an ideal faultlessness; especially, the divine attribute of complete excellence.


phantom ::: n. --> That which has only an apparent existence; an apparition; a specter; a phantasm; a sprite; an airy spirit; an ideal image.

picturesque ::: a. --> Forming, or fitted to form, a good or pleasing picture; representing with the clearness or ideal beauty appropriate to a picture; expressing that peculiar kind of beauty which is agreeable in a picture, natural or artificial; graphic; vivid; as, a picturesque scene or attitude; picturesque language.

poetize ::: v. i. --> To write as a poet; to compose verse; to idealize.

poetry ::: “All poetry is an inspiration, a thing breathed into the thinking organ from above; it is recorded in the mind, but is born in the higher principle of direct knowledge or ideal vision which surpasses mind. It is in reality a revelation. The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Human and Divine

poetry ::: n. --> The art of apprehending and interpreting ideas by the faculty of imagination; the art of idealizing in thought and in expression.
Imaginative language or composition, whether expressed rhythmically or in prose. Specifically: Metrical composition; verse; rhyme; poems collectively; as, heroic poetry; dramatic poetry; lyric or Pindaric poetry.


poetry ::: Sri Aurobindo: "All poetry is an inspiration, a thing breathed into the thinking organ from above; it is recorded in the mind, but is born in the higher principle of direct knowledge or ideal vision which surpasses mind. It is in reality a revelation. The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Human and Divine

POSITIVE AND NEGATIVE. ::: The negative part is tempo- raiy and transitional and will riisappear, the positive alone counts for the ideal and for the future.

practical ::: a. --> Of or pertaining to practice or action.
Capable of being turned to use or account; useful, in distinction from ideal or theoretical; as, practical chemistry.
Evincing practice or skill; capable of applying knowledge to some useful end; as, a practical man; a practical mind.
Derived from practice; as, practical skill.


pragmatic ideality ::: an inspirational form of logistic ideality which, applied to the field of trikaladr.s.t.i and tapas, takes the present actuality as a passing circumstance and "claims to go altogether beyond it, to create with a certain large freedom according to the Will".

pragmatic ideal tapas ::: tapas acting in the pragmatic ideality.

pragmatic gnosis ::: same as pragmatic ideality.

pragmatic ::: (in 1919) having the nature of pragmatic reason, pragmatic intuitivity or pragmatic ideality.

pragmatic tapas ::: tapas acting in the pragmatic intuitivity or pragmatic ideality.

PRAYER. ::: 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 crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


present gnosis ::: same as actualistic ideality. present trik trikaladrsti

primary ideality ::: in May-June 1918, the same as inferior ideality during the same period; cf. the logistic ideality of 1919-20.

primary logistic gnosis ::: same as intuitional ideality. primary utth utthapana

quixotism ::: n. --> That form of delusion which leads to extravagant and absurd undertakings or sacrifices in obedience to a morbidly romantic ideal of duty or honor, as illustrated by the exploits of Don Quixote in knight-errantry.

Rama-rajya ::: [the kingdom of Rama; the ideal kingdom].

realism ::: n. --> As opposed to nominalism, the doctrine that genera and species are real things or entities, existing independently of our conceptions. According to realism the Universal exists ante rem (Plato), or in re (Aristotle).
As opposed to idealism, the doctrine that in sense perception there is an immediate cognition of the external object, and our knowledge of it is not mediate and representative.
Fidelity to nature or to real life; representation without


realism ::: the representation in art or literature of objects, actions, or social conditions as they actually are, without idealization or presentation in abstract form.

Realistic Idealism recognizes the reality of non-ideal types of being, but relegates them to a subordinate status with respect either to quantity of being or power. This view is either atheistic or theistic. Realistic theism admits the existence of one or more kinds of non-mental being considered as independently co-eternal with God, eternally dependent upon Deity, or as a divine creation. Platonic Idealism, as traditionally interpreted, identifies absolute being with timeless Ideas or disembodied essences. Thtse, organically united in the Good, are the archetypes and the dynamic causes of existent, material things. The Ideas are also archetypes of rational thought, and the goal of fine art and morality. Axiological Idealism, a modern development of Platonism and Kantianism, maintains that the category of Value is logically and metaphysically prior to that of Being.

real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine

representative ideality ::: see highest representative ideality.

representative ::: (in 1920) being of the nature of a luminous thoughtrepresentation of truth which is "a partial manifestation of a greater knowledge existing in the self but not at the time present to the immediately active consciousness", related to smr.ti and its faculty of intuition in its power of "recalling as it were to the spirit"s knowledge the truth that is called out more directly by the higher powers" of interpretative and purely revelatory vision; specifically, pertaining to the highest form of intuitive revelatory logistis, called representative revelatory vijñana, or to the lowest element in the highest representative ideality; (in 1927) short for representative imperative. representative highest vijñana

revelational ideality ::: same as revelatory logistic ideality.

revelation ::: the act of revealing; same as dr.s.t.i, truth-seeing, the faculty of jñana that "makes evident to a present vision the thing in itself of which the idea is the representation"; also, an instance of the working of this faculty; sometimes equivalent to revelatory logistis, the highest plane of logistic ideality.

revelatory ideal ::: having the nature of revelatory ideality.

revelatory ideality ::: same as revelatory logistis.

revelatory ::: having the nature of revelation (dr.s.t.i), as it acts on the level of revelatory logistis or another level of ideality or intuitive mind, often in combination with intuition or inspiration; (in 1920) sometimes equivalent to full revelatory, sometimes to lower revelatory.

revelatory inspirational ideality; revelatory inspirational vijñana ::: same as revelatory inspired logistis.

revelatory intuitional ideality ::: same as revelatory intuition.

revelatory intuition ::: intuition with an element of revelation; the highest form of intuitional ideality.

revelatory logistic ideality ::: same as revelatory logistis.

revelatory logistis ::: the highest level of logistic ideality, where revelation (dr.s.t.i) determines the predominant character of the working of the luminous reason.

revelatory mentality ::: the highest level of idealised mentality, a "mind of luminous revelation" which, in dealing with the movement in time,..."sees what is determined behind the play of potentialities and actualities".

rhathumia [Greek] ::: easy-going temper; a characteristic of Mahasarasvati: "the leaving things to take care of themselves instead of insisting by the ideal tapas upon perfection".

Sattvic difficulty ::: The greatest difficulty of the sattvic man is the snare of virtue and self-righteousness, the ties of philanthropy, mental idealisations, family affections etc.

secondary ideality ::: (in 1918) same as superior ideality; (in 1919) same as secondary logistic gnosis or inspired logistis).

seer ideality ::: the highest of the three planes of ideality, evidently the plane whose essence is dr.s.t.i or revelation, as the essence of the logistic ideality is smr.ti and the essence of the hermetic ideality is sruti; the seer logistis, in which the action of the seer ideality is "modified to suit the lower key of the logistis", is sometimes referred to by the same name. If the plane of highest mind or intuitive consciousness in the diagram on page 1360 (c. 1931) is correlated with the seer ideality of 1919, this plane would seem to correspond to what Sri Aurobindo in his later writings called "Intuition", about which he explained: "what is thought-knowledge in the Higher Mind becomes illumination in the Illumined Mind and direct intimate vision in the Intuition".

seer gnosis ::: same as seer ideality.

seer hermesis ::: seer ideality in the hermesis; the highest level of hermetic ideality.

seer logistical ideality; seer logistic ideality ::: same as seer logistis.

seer logistis ::: (in 1919) a high level of logistic ideality full of the influence of the seer ideality; same as revelatory logistis or full revelatory ideality.

seer ::: same as dras.t.a or dras.t.r.; revelatory; having the nature of seer ideality or seer logistis.

See Subjective Idealism. -- W.L.

sheaths ::: the oldest Vedantic knowledge tells us of five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific and to each of these grades of our soul there corresponds a grade of our substance, a sheath as it was called in the ancient figurative language.

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

smr.ti (smriti) ::: memory; the faculty of jñana "by which true knowlsmrti edge hidden in the mind reveals itself to the judgment and is recognised at once as the truth". It consists of intuition and viveka and is the essence of logistic ideality.

somite ::: n. --> One of the actual or ideal serial segments of which an animal, esp. an articulate or vertebrate, is is composed; somatome; metamere.

speculative ::: a. --> Given to speculation; contemplative.
Involving, or formed by, speculation; ideal; theoretical; not established by demonstration.
Of or pertaining to vision; also, prying; inquisitive; curious.
Of or pertaining to speculation in land, goods, shares, etc.; as, a speculative dealer or enterprise.


SPIRITISM. ::: It is quite possible for the dead or rather the departed — for they are not dead — who are still in regions rear the earth to have communication with the living ; some- times it happens automatically, sometimes by an effort at com- munication on one side of the curtain or the other. There is no impossibility of such communication by the means used by the spiritists ; usually however, genuine communications or a contact can only be with those who are yet m a wodd which is s sort of idealised replica of the earth-consciousness and in which the same personality, ideas, memories persist that the person had here. But all that pretends to be communications with departed souls is not genuine, especially when it is done through a paid professional medium. There is there an enormous amount of mixture of a very undesirable kind — for apart from the great mass of unconscious suggestions from the sitters or the contn-

Spirituality ::: Spirituality is not a high intellectuality, not idealism, not an ethical turn of mind or moral purity and austerity, not religiosity or an ardent and exalted emotional fervour, not even a compound of all these excellent things; a mental belief, creed or faith, an emotional aspiration, a regulation of conduct according to a religious or ethical formula are not spiritual achievement and experience. These things are of considerable value to mind and life; they are of value to the spiritual evolution itself as preparatory movements disciplining, purifying or giving a suitable form to the nature; but they still belong to the mental evolution,— the beginning of a spiritual realisation, experience, change is not yet there. Spirituality is in its essence an awakening to the inner reality of our being, to a spirit, self, soul which is other than our mind, life and body, an inner aspiration to know, to feel, to be that, to enter into contact with the greater Reality beyond and pervading the universe which inhabits also our own being, to be in communion with It and union with It, and a turning, a conversion, a transformation of our whole being as a result of the aspiration, the contact, the union, a growth or waking into a new becoming or new being, a new self, a new nature.
   Ref: CWSA Vol. 21-22, Page: 889-90


Sri Aurobindo: ". . . *ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle

Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.

Sri Aurobindo: “The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” The Synthesis of Yoga

sruti (shruti; sruti; çruti) ::: hearing; inspiration, a faculty of jñana which "is of the nature of truth hearing: it is an immediate reception of the very voice of the truth, it readily brings the word that perfectly embodies it and it carries something more than the light of its idea; there is seized some stream of its inner reality and vivid arriving movement of its substance". It is an element in all the inspirational and interpretative forms of the logistic ideality and is the essence of the srauta vijñana.

sun-ideality ::: same as sūrya ideality.

superior ideality ::: (in 1918) the plane of ideality that takes up the inferior ideality into its "greater range", from which the inferior ideality "is only a selection".

supermind ::: "a principle superior to mentality", which "has the knowledge of the One, but is able to draw out of the One its hidden multitudes" and "manifests the Many, but does not lose itself in their differentiations", forming a link between "the unitarian or indivisible consciousness of pure Sachchidananda in which there are no separating distinctions" and "the analytic or dividing consciousness of Mind which can only know by separation and distinction" and making it "possible for us to realise the one Existence, Consciousness,Delight in the mould of the mind, life and body"; (up to 1920) a general term for the supra-intellectual faculty or plane (vijñana); (c.December 1926) the "Truth-Mind" or plane of "luminous DivineMind-Existence" below the "Divine Truth and Vastness" of mahad . brahma; (in 1927 before 29 October) same as supreme supermind, one of a series of planes above ideality which seem to correspond to those later included in the overmind system, a series that also included other planes sometimes designated as forms of "supermind", such as supreme supramental supermind and gnostic supermind; (from 29October 1927 onwards) equivalent to divine gnosis, the plane of "selfdetermining infinite consciousness" above overmind, from which it differs in that "the overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity", while in the supermind all is "held together as a harmonised play of the one Existence" even in its "working out of the diversity of the Infinite".

supramental ::: (before 1920) same as vijñanamaya or ideal (sometimes restricted to the lower levels of vijñana); (in 1926-27 before 29October 1927) having the nature of supermind and related planes as defined before the introduction of the term overmind and the elevation of "supermind" above "overmind", sometimes applied especially to the planes below supreme supermind; ("the supramental" in some entries of January 1927) the next plane of consciousness above supramentality; (after 29 October 1927) expressing the working of supermind (in the latest sense) on its own plane or in the overmind, where "supramental" movements are sometimes regarded as higher than supramentalised and lower than gnostic.

supramentality ::: (in 1927-28) the first plane above the highest ideality, evidently the beginning of what came to be called the overmind system; its levels are referred to as "the supramentalities".

supreme supermind ::: (in 1927 before 29 October) the highest plane below gnosis in the series of planes above ideality, corresponding to true overmind in the later terminology of the overmind system.

supreme supramental ::: the highest in the first group of planes above . ideality; the same plane seems to be meant by supreme supramental mind and supreme supramental supermind.

sūrih. ::: (nominative of sūri) illumined; "luminous with the solar light surih of the ideal knowledge". [R . g Veda 1.176.4]1 ssurya

. t.a (drashta) luminous reason ::: a term used in 1920, equivalent to the highest seer logistis of the previous year; same as full revelatory ideality.

. t.a logos (drashta logos) ::: same as full revelatory ideality or its highest form. highest dras drastr

tapana ::: a form of ideal tapas: the fire of sūrya1 (symbolising vijñana) in the will-power.

tapatya ::: (in 1913-16) a form of tapas, sometimes associated with Mahakali bhava and with a "higher rudra intensity of knowledge, action, ananda", described in its true form as sasraddha sakti, a "selffulfilling force which is sure beforehand of its result", though there is also a "disinterested and instrumental Tapatya not depending on faith in the results"; an instance of the use of such a force; (in 1917-19) a form of intellectual / mental tapas intermediate between tapastya and tapata, defined as "the straining to know and fulfil" which, when desire is eliminated, remains "as an illegitimate prolongation and stress of what is received in the ideality . . . bringing false stress and falsification . of values".

tapomaya ::: consisting of or relating to tapas in any form (mental, ideal, etc.); volitional; dynamic. tapomaya ananda

. t.ayas ::: the last three of the seven parts of the sapta catus.t.aya, namely the karma catus.t.aya, brahma catus.t.aya and siddhi catus.t.aya, which when combined constitute "an ideal action of the . Divine through our perfected being in the largeness of the Brahmic unity".

Tehmi: “The deathless rose is ideal beauty. The deathless flame symbolises the supreme good.”

"The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

“The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever- increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transforma- tion.

The idealistic doctrine known as Conceptual Realism identifies the logical (and at times the perceptual) content of experience with universals (essences, objectives, subsistents, etc.) considered as non-mental, i.e. as essentially independent of cognitive subjects.

The ideal sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or inter- fere with the full inner play of the divine consciousaess, and If he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the tbmss that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of ricBes creates.

The ethical teachings of the Bhagavad Gita (q.v.). of the various religio-philosophical groups, of the Buddhists and Jainas of Greater India, are high; but if such ideals have not been attained generally in practice, or even if repulsive and cruel rituals and linga worship are prevalent, such phenomena are understandable if we consider the 340 millions of teeming humanity within the fold of Hinduism, from aborigines to a Gandhi, Tagore, and Sir Raman. Treatises dealing with practical morality are very numerous. They may be classed into those of a purely religious leaning among which we might count all religio-philosophical literature of the Vedic and non-Vedic tradition, including drama and epic literature, and those that deal specifically with practices of the nature of self-culture (cf. Yoga), religious observances (sacrifice, priest-craft, rites, ceremonies, etc.), household affairs and duties (Grhyasutras), and the science of polity and government (Arthasastras). -- K.F.L..

"The gospel of true supermanhood gives us a generous ideal for the progressive human race and should not be turned into an arrogant claim for a class or individuals. It is a call to man to do what no species has yet done or aspired to do in terrestrial history, evolve itself consciously into the next superior type already half foreseen by the continual cyclic development of the world-idea in Nature"s fruitful musings . . . .” The Supramental Manifestation*

“The gospel of true supermanhood gives us a generous ideal for the progressive human race and should not be turned into an arrogant claim for a class or individuals. It is a call to man to do what no species has yet done or aspired to do in terrestrial history, evolve itself consciously into the next superior type already half foreseen by the continual cyclic development of the world-idea in Nature’s fruitful musings ….” The Supramental Manifestation

"The greatest motion of poetry comes when the mind is still and the ideal principle works above and outside the brain, above even the hundred petalled lotus of the ideal mind, in its proper empire; for then it is Veda that is revealed, the perfect substance and expression of eternal truth.” Essays Divine and Human*

“The greatest motion of poetry comes when the mind is still and the ideal principle works above and outside the brain, above even the hundred petalled lotus of the ideal mind, in its proper empire; for then it is Veda that is revealed, the perfect substance and expression of eternal truth.” Essays Divine and Human

"The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.” The Life Divine

“The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.” The Life Divine

The influence of Kant has penetrated more deeply than that of any other modern philosopher. His doctrine of freedom became the foundation of idealistic metaphysics in Fichte, Schelling and Hegel, but not without sacrifice of the strict critical method. Schopenhauer based his voluntarism on Kant's distinction between phenomena and things-in-themselves. Lotze's teleological idealism was also greatly indebted to Kant. Certain psychological and pragmatic implications of Kant's thought were developed by J. F. Fries, Liebmann, Lange, Simmel and Vaihinger. More recently another group in Germany, reviving the critical method, sought a safe course between metaphysics and psychology; it includes Cohen, Natorp, Riehl, Windelband, Rickert, Husserl, Heidegger, and E. Cassirer. Until recent decades English and American idealists such as Caird, Green, Bradley, Howison, and Royce, saw Kant for the most part through Hegel's eyes. More recently the study of Kant's philosophy has come into its own in English-speaking countries through such commentaries as those of N. K. Smith and Paton. In France the influence of Kant was most apparent in Renouvier's "Phenomenism". -- O.F.K.

::: ". . . the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity"s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity"s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

“… the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity’s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity’s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

   The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

The Mother: “In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

theocrasy ::: n. --> A mixture of the worship of different gods, as of Jehovah and idols.
An intimate union of the soul with God in contemplation, -- an ideal of the Neoplatonists and of some Oriental mystics.


The philosophies which recognise Mind alone as the creator of the worlds or accept an original principle with Mind as the only mediator between it and the forms of the universe, may be divided into the purely noumenal and the idealistic. The purely noumenal recognise in the cosmos only the work of Mind, Thought, Idea: but Idea may be purely arbitrary and have no essential relation to any real Truth of existence; such Truth, if it exists, may be regarded as a mere Absolute aloof from all relations and irreconcilable with a world of relations. The idealistic interpretation supposes a relation between the Truth behind and the conceptive phenomenon in front, a relation which is not merely that of an antinomy and opposition. The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance.
   Ref: CWSA Vol. 21-22, Page: 125


the state, quality, or ideal of being just, impartial, and fair.

The structural problem stated in terms of the antithesis between subjective and objective is rather too vague for the purposes of epistemology and a more precise analysis of the knowledge-situation and statement of the issues involved is required. The perceptual situation -- and this analysis may presumably be extended with appropriate modifications to memory, imagination and other modes of cognition -- consists of a subject (the self, or pure act of perceiving), the content (sense data) and the object (the physical thing perceived). In terms of this analysis, two issues may be formulated Are content and object identical (epistemological monism), or are they numerically distinct (epistemological dualism)? and Does the object exist independently of the knowing subject (epistemological idealism) or is it dependent upon the subject (epistemological realism)? (h) The problem of truth is perhaps the culmination of epistemological enquiry -- in any case it is the problem which brings the enquiry to the threshold of metaphysics. The traditional theories of the nature of truth are: the correspondence theory which conceives truth as a relation between an "idea" or a proposition and its object --the relation has commonly been regarded as one of resemblance but it need not be so considered (see Correspondence theory of truth); the Coherence theory which adopts as the criterion of truth, the logical consistency of a proposition with a wider system of propositions (see Coherence theory of truth), and the intrinsic theory which views truth as an intrinsic property of the true proposition. See Intrinsic theory of truth. --L-W. Bibliography:

The term appeared in the later 17th century to name (a) the theory of archetypal Ideas, whether in the original Platonic teaching or as incorporated into Christian Platonic and Scholastic theism; (b) the epistemological doctrine of Descartes and Locke, according to which "ideas," i.e., direct objects of human apprehension, are subjective and privately possessed. Since this latter view put in doubt the very existence of a material world, the term began to be used in the early 18th century for acosmism (according to which the external world is only the projection of our minds), and immaterialism (doctrine of the non-existence of material being). Its use was popularized by Kant, who named his theory of knowledge Critical or Transcendental Idealism, and by his metaphysical followers, the Post-Kantian Idealists.

The term dialectical expresses the dynamic interconnectedness of things, the universality of change and its radical character everything possessing any sort of reality is in process of self-transformation, owing to the fact that its content is made up of opposing factors or forces the internal movement of which interconnects everything, changes each thing into something else. Mechanism in the sense of non-dialectical materialism as well as metaphysics in the sense of idealistic ontology are thus rejected.

The term "empiricism" has been used with extreme looseness and confused with numerous related propositions, practices, and attitudes. Many definitions here listed are themselves ambiguous, but to remove their ambiguity would require misrepresentation of usage of the term. See also Scepticism, Sensationalism, Pluralism, Phenomenalism, Pragmatism, Positivism, Intuitionalism, Nativism, Rationalism, A Priorism, Intellectualism, Idealism, Transcendentalism, Scientific Empiricism. -- M.T.K.

"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

“The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

“The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” The Synthesis of Yoga

This opposition of natural sciences (Naturwissenschaften) and cultural or socio-historical sciences (Geistestvtssenschaften) is characteristic of idealistic philosophies of history, especially of the modern German variety. See Max Weber, Gesamm. Aufrätze z. Sozio u. Sozialpolitik, 1922; W. Windelband, Geschichte u. Naturwissenschaft, 1894; H. Rickert, Die Grenzen d. Naturwiss. Begriffsbildung, eine logische Einleitung i. d. histor. Wissenschaften, 1899; Dilthey (q.v.); E. Troeltsch, Der Histortsmus u. s. Probleme, 1922; E. Spranger, Die Grundlagen d. Geschichteswissensch., 1905.

Thus the method is the delineation of systems which are real, and the doctrine of reality nothing other than a detailed statement of the result. Such a statement is the final category of dialectical analysis, the Absolute Idea, this is the "truth" of Being. What this category is in detail can be specified only by the method whereby it is warranted. In general it is the structure of fact, possibility and value as determined by dialectical negation. It is the all-comprehensive system, the "whole," which harmoniously includes every statement of fact, possibility and value by "sublating" (through dialectical negation) every such statement within its own structure. It is also of the nature of "subject" in contradistinction to "substance" as defined by Spinoza; Hegel sometimes speaks of it as Absolute Spirit. If this doctrine is to be called absolute idealism, as is customary, its distinguishing characteristic should not be submerged in the name: the system which is here identified with reality is structured precisely as disclosed in the process of dialectical negation which exhibits it.

thyroideal ::: a. --> Thyroid.

thyroid ::: a. --> Shaped like an oblong shield; shield-shaped; as, the thyroid cartilage.
Of or pertaining to the thyroid body, thyroid cartilage, or thyroid artery; thyroideal.


Time ::: Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul. Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Th
   refore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument. The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   Ref: CWSA Vol. 23-24, Page: 68


transfigure ::: v. t. --> To change the outward form or appearance of; to metamorphose; to transform.
Especially, to change to something exalted and glorious; to give an ideal form to.


triple ideal supermind ::: (in 1920) the first three supra-intellectual . planes, called logistic, hermetic and seer ideality. Cf. intuitive higher mind, illumined higher mind and highest mind in the terminology of c. 1931. triple sam samadhi

truth ::: 1. (Often cap.) Ideal or fundamental reality apart from and transcending perceived experience. 2. Conformity to fact or actuality. Truth, truth"s, Truth"s, truths, Truths, truth-conscious, Truth-gaze, Truth-speaking, All-Truth, dream-truth, half-Truth, half-truths, heaven-truth, soul-truth.

truth tapas ::: tapas acting in the truth-reflecting intuitivity or in the revelatory ideality.

type ::: 1. A number of people or things having in common traits or characteristics that distinguish them as a group or class. 2. A person or thing having the features of a group or class. 3. An example or a model having the ideal features of a group or class; an embodiment. types.

unideal ::: a. --> Not ideal; real; unimaginative.
Unideaed.


uninspired intuition ::: intuition not uplifted by inspiration (or revelation), the lowest form of intuitional ideality. untelepathic trik trikaladrsti

Unknowable ::: When we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values.
   Ref: CWSA Vol. 21-22, Page: 14


unreal ::: a. --> Not real; unsubstantial; fanciful; ideal.

unrealize ::: v. t. --> To make unreal; to idealize.

unreally ::: adv. --> In an unreal manner; ideally.

ūrya ideality ::: ideality as pure vijñana composed of the direct light of the sun of knowledge (sūrya1). ssurya

utopia ::: n. --> An imaginary island, represented by Sir Thomas More, in a work called Utopia, as enjoying the greatest perfection in politics, laws, and the like. See Utopia, in the Dictionary of Noted Names in Fiction.
Hence, any place or state of ideal perfection.


utopian ::: a. --> Of or pertaining to Utopia; resembling Utopia; hence, ideal; chimerical; fanciful; founded upon, or involving, imaginary perfections; as, Utopian projects; Utopian happiness. ::: n. --> An inhabitant of Utopia; hence, one who believes in the perfectibility of human society; a visionary; an idealist; an optimist.

utopical ::: a. --> Utopian; ideal.

VAIRACYA. ::: A liberating distaste. The vaimgya of one who has tasted the world’s gifts or prizes but found them insufficient or tasteless and turns away towards a higher ideal or the vaiVngya of one who has done his part in life’s battles but seen that some- thing greater is demanded of the soul, is perfectly helpful and a good gate to the yoga.

vaṅmaya (vangmaya) thought ::: thought expressing itself "in the form vanmaya of an inward speech" (vak) without the "separate character" of van.i; a form of jñana defined as "the revelation of truth through right and perfect vak in the thought", regarded as a special power of sruti and distinguished from perceptive thought. It has two movements: the . effulgent (or original), which is "vak leaping forth from the ideality with the ideation contained in it", and the refulgent (or derivative), which expresses a previous ideation or proceeds "from a silent indefinite ideation to which it gives form and expression".

"Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind"s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

“Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind’s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (drashtâ ) of an eternal truth and an impersonal knowledge. The language of Veda itself is shruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.” The Secret of the Veda

vijnana ::: ideal mind; the free spiritual or divine intelligence; causal Idea; Truth; gnosis; supermind; the comprehensive aspect [cf. jnana] of the true unifying knowledge; the large embracing consciousness, especially characteristic of the supramental energy, which takes into itself all truth and idea and object of knowledge and sees them all at once in their essence, totality and parts or aspects. ::: vijnanam [nominative] ::: vijnanani [nominative plural], ideas.

will, human ::: Sri Aurobindo: "The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” *The Synthesis of Yoga

will-o"-the-wisp ::: a delusive or misleading hope. Also, the ignis fatuous, the light produced by combustion of marsh-gas, which can lead a traveller into danger; any delusive ideal or hope that may lead one astray.

yugadharma ::: the best ideal [dharma] of the age.



QUOTES [208 / 208 - 1500 / 4344]


KEYS (10k)

  127 Sri Aurobindo
   11 Swami Vivekananda
   7 Sri Ramakrishna
   4 SWAMI PARAMANANDA
   4 The Mother
   3 Swami Turiyananda
   3 Swami Akhandananda
   3 Sri Aurobindo
   2 Manly P Hall
   2 Carl Jung
   2 Alfred North Whitehead
   2 Albert Einstein
   1 Vicktor Hugo
   1 SWAMI VIRAJANANDA
   1 SWAMI PREMANANDA
   1 Swami Paramananda
   1 Swami Brahmananda
   1 SWAMI BRAHMANANDA
   1 Swami Adbhutananda
   1 Sri Sarada Devi
   1 Sri Ramakrishna
   1 Sogyal Rinpoche
   1 Samuel Taylor Coleridge
   1 Sai Baba
   1 Robert F. Kennedy
   1 Pavel Florensky
   1 Oliver Wendell Holmes
   1 my heavens
   1 Mark Twain
   1 Mage the Ascension
   1 Hermes: "On the Rebirth"
   1 Hermes
   1 Haruki Murakami
   1 Hannah Arendt
   1 G K Chesterton
   1 Giordano Bruno
   1 George W. Hegel
   1 Friedrich Nietzsche
   1 David L Schindler
   1 Bruce Lee
   1 Anthony Robbins
   1 Anthony Burgess
   1 Alice Bailey
   1 Alfred Korzybski
   1 Plato
   1 Pierre Teilhard de Chardin
   1 Jorge Luis Borges
   1 Epictetus
   1 Aleister Crowley
   1 Abraham Maslow

NEW FULL DB (2.4M)

   51 Sri Aurobindo
   23 Friedrich Nietzsche
   18 Anonymous
   17 Swami Vivekananda
   12 Victor Hugo
   12 Carl Jung
   11 Fernando Pessoa
   9 Theodore Roosevelt
   9 Mahatma Gandhi
   8 James Allen
   8 G K Chesterton
   8 Albert Einstein
   7 Alain de Botton
   6 Woodrow Wilson
   6 Mehmet Murat ildan
   6 Mark Twain
   6 Henrik Ibsen
   6 Fyodor Dostoyevsky
   6 Bertrand Russell
   6 Aristotle

1:Good friends, good books and a sleepy conscience: this is the ideal life." ~ Mark Twain,
2:The ideal of man is to see God in everything. ~ Swami Vivekananda, (C.W. II. 152),
3:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II: Work and Ideal
4:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
5:The dreaming deities look beyond the seen
And fashion in their thoughts the ideal worlds ~ Sri Aurobindo, Savitri,
6:The Christian ideal has not been tried and found wanting; it has been found difficult and left untried. ~ G K Chesterton,
7:Keep watch over yourselves! Struggle to improve yourselves and do not try to reform others. Stick to your own ideal! ~ Swami Turiyananda,
8:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal,
9:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I, The Leverage of Faith,
10:Always the Ideal beckoned from afar.
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
11:A million lotuses swaying on one stem,
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
12:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal,
13:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
14:Only the Eternal's strength in us can dare
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
15:Time's sun-flowers' gaze at gold Eternity:
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
16:The need of the immaterial is the most deeply rooted of all needs. One must have bread; but before bread, one must have the ideal.
   ~ Vicktor Hugo,
17:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
18:God's long nights are justified by dawn. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
19:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
20:There is a higher ideal, a higher stage of spirituality, the love of God as our own father or mother. ~ Sri Ramakrishna,
21:Reduce your ideal to a system and it at once begins to fail. ~ Sri Aurobindo, The Human Cycle, The Reason as Governor of Life,
22:The ideal never yet was real made. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
23:The Inconscient is the Superconscient's sleep. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
24:It is the ideal that has made us what we are, and will make us what we are going to be. ~ Swami Vivekananda, (C.W. IV. 285),
25:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
26:Like one who wakes to find his dreams were true
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
27:The ideal creates the means of attaining the ideal, if it is itself true. ~ Sri Aurobindo, Bande Mataram - II, Ideals Face to Face,
28:In the Alone there is no room for love. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
29:Forgetting one's own self and self-interest for the sake of the Ideal, is the only way to become unselfish. This is what real devotion means. ~ SWAMI PARAMANANDA,
30:Observing the rules and injunctions prescribed by the Master, if one calls upon one's Chosen Ideal with steadfastness, one achieves everything. ~ Sri Sarada Devi,
31:The ideal birth is perfected, the twelfth executioner is driven forth and we are born to contemplation. ~ Hermes, the Eternal Wisdom
32:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
33:Every novel is an ideal plane inserted into the realm of reality. ~ Jorge Luis Borges, "Partial Magic in the Quixote", Labyrinths (1964).
34:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
35:Its builder is thought, its base the heart's desire. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
36:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
37:Our human knowledge is a candle burnt
On a dim altar to a sun-vast Truth. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
38:The ideal of womanhood in India is motherhood—that marvellous, unselfish, all-suffering, ever-forgiving mother. ~ Swami Vivekananda, (C.W. VIII. 58),
39:In the ideal college, intrinsic education would be available to anyone who wanted it...The college would be life-long, for learning can take place all through life. ~ Abraham Maslow,
40:Man's virtue, a coarse-spun ill-fitting dress,
Apparels wooden images of Good; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
41:He was no fool or Utopian who wished to be the maker of songs for his country rather than its law giver. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
42:In the economy of Nature opposite creates itself out of opposite and not only like from like. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
43:A great Negation was the Real's face
Prohibiting the vain process of Time: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
44:Our hidden centres of celestial force
Open like flowers to a heavenly atmosphere. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
45:All here is a mystery of contraries:
Darkness a magic of self-hidden Light. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
46:Heaven ever young and earth too firm and old
Delay the heart by immobility: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
47:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ Sri Ramakrishna,
48:Poetry and art are born mediators between the immaterial and the concrete, the spirit and life. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
49:Men in their ordinary utilitarian course of life do not feel called upon to serve anyone except themselves. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
50:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
51:Climbing from Nature's deep surrendered heart
It blooms for ever at the feet of God, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
52:Holy Knowledge, by thee illumined, I hymn by thee the ideal light; I rejoice with the joy of the Intelligence. ~ Hermes: "On the Rebirth", the Eternal Wisdom
53:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
54:An imperfection dogs our highest strength;
Portions and pale reflections are our share. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
55:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
56:The holding of an ideal becomes almost an excuse for not living according to the ideal. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
57:Ideal dreams,
Those intimate transmuters of earth's signs
That make known things a hint of unseen spheres ~ Sri Aurobindo, Savitri, Satyavan,
58:Stand firm like a rock in your own faith. Be always watchful, cheerful and faithful to your Ideal. Be brave and true and unselfish. Never fear and never look back, but move on. ~ SWAMI PARAMANANDA,
59:Her spirit, guilty of being, wandered doomed,
   Moving for ever through eternal Night.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
60:Happy the worlds that have not felt our fall,
Where Will is one with Truth and Good with Power; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
61:Man is born a predestined idealist, for he is born to act. To act is to affirm the worth of an end, and to persist in affirming the worth of an end is to make an ideal.
   ~ Oliver Wendell Holmes, Jr.,
62:Love cannot live by heavenly food alone,
Only on sap of earth can it survive. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
63:The inconscient world is the spirit's self-made room,
Eternal Night shadow of eternal Day. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
64:Love is a honey and poison in the breast
Drunk by it as the nectar of the gods. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
65:Reason lives not only in actual facts, but in possibilities, not only in realised truths, but in ideal truths. ~ Sri Aurobindo, The Human Cycle, The Curve of the Rational Age,
66:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
67:Its light stirs man the thinker to create
An earthly semblance of diviner things. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
68:The Mantra in other words is a direct and most heightened, an intensest and most divinely burdened rhythmic word. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
69:Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T1],
70:Man separates from Nature only that Nature may be found again in a higher dignity in the Man. For as the Ideal is realized in Nature, so is the Real idealized in man. ~ Samuel Taylor Coleridge, Theory of Life,
71:Mind, a glorious traveller in the sky,
Walks lamely on the earth with footsteps slow. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
72:The ideal reader of my novels is a lapsed Catholic and failed musician, short-sighted, color-blind, auditorily biased, who has read the books that I have read. He should also be about my age. ~ Anthony Burgess,
73:Man's knowledge casked in the barrels of Memory
Has the harsh savour of a mortal draught: ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
74:Life is too complex to admit of the arbitrary ideal simplicity which the moralising theorist loves. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
75:My ideal indeed can be put into a few words and that is : to preach unto mankind their divinity, and how to make it manifest in every movement of life. ~ Swami Vivekananda, (C.W. VII. 501),
76:The snake is there and the worm in the heart of the rose.
A word, a moment's act can slay the god; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
77:Then by a touch, a presence or a voice
The world is turned into a temple ground
And all discloses the unknown Beloved. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
78:A million lotuses swaying on one stem,
World after coloured and ecstatic world
Climbs towards some far unseen epiphany. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
79:Knowledge dwells not in the passionate heart;
The heart's words fall back unheard from Wisdom's throne. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
80:Choose that relation to your Ideal which gives the greatest sense of nearness. Trying to serve Him in an aspect contrary to your natural tendency makes the path of devotion tedious and often leads to failure. ~ SWAMI PARAMANANDA,
81:A free equality founded upon spontaneous cooperation, not on governmental force and social compulsion, is the highest anarchistic ideal. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
82:Immortality for imperfect man,
A god who hurts himself at every step,
Would be a cycle of eternal pain. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
83:The great social ideal for religion is that it should be the common basis for the unity of civilization. In that way it justifies its insight beyond the transient clash of brute forces ~ Alfred North Whitehead, Adventures In Ideas,
84:A society that pursues liberty as its ideal is unable to achieve equality; a society that aims at equality will be obliged to sacrifice liberty. ~ Sri Aurobindo, The Human Cycle, The Religion of Humanity,
85:All here is a mystery of contraries:
Darkness a magic of self-hidden Light,
Suffering some secret rapture's tragic mask ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
86:The heavens of the ideal Mind were seen
In a blue lucency of dreaming Space
Like strips of brilliant sky clinging to the moon. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
87:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action.
   ~ Plato,
88:Only the Eternal's strength in us can dare
To attempt the immense adventure of that climb
And the sacrifice of all we cherish here. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
89:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end
   ~ Swami Vivekananda,
90:Its aspect of a fixed stability
Is the cover of a captive motion's swirl,
An order of the steps of Energy's dance ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
91:The ideal is that we must have the whole education of our country, spiritual and secular, in our own hands, and it must be on national lines, through national methods as far as practical. ~ Swami Vivekananda,
92:A Truth occult has made this mighty world:
The Eternal's wisdom and self-knowledge act
In ignorant Mind and in the body's steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
93:A solid image of reality
Carved out of being to prop the works of Time,
Matter on the firm earth sits strong and sure. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
94:Life is short, but the soul is immortal and eternal, and one thing being certain, death, let us therefore take up a great ideal and give up our whole life to it. Let this be our determination. ~ Swami Vivekananda,
95:Earth lies unchanged beneath the circling sun;
She loves her fall and no omnipotence
Her mortal imperfections can erase. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
96:Half-heard lowings drew the listening ear,
As if the Sun-god's brilliant kine were there
Hidden in mist and passing towards the sun. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
97:Night is not our beginning nor our end;
She is the dark Mother in whose womb we have hid
Safe from too swift a waking to world-pain. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
98:The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish. ~ Sri Aurobindo, The Human Cycle: The Turn towards Unity, Its Necessity and Dangers,
99:Under a blue veil of eternity
The splendours of ideal Mind were seen
Outstretched across the boundaries of things known. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
100:Even in all that life and man have marred,
A whisper of divinity still is heard,
A breath is felt from the eternal spheres. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
101:The sin last, greatest, the spiritual pride,
That, made of dust, equalled itself with heaven,
Its scorn of the worm writhing in the mud, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
102:Yet were there regions where these absolutes met
And made a circle of bliss with married hands;
Light stood embraced by light, fire wedded fire. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
103:Out of the sorrow and darkness of the world,
Out of the depths where life and thought are tombed,
Lonely mounts up to heaven the deathless Flame. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
104:An idea,
Each deemed Truth's intimate fount and summit force,
The heart of the meaning of the universe,
Perfection's key, passport to Paradise. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
105:He tastes the honey of tears and puts off joy
Repenting, and has laughter and has wrath,
And both are a broken music of the soul ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
106:Trivial or sombre, disillusion comes,
Life's harsh reality stares at the soul:
Heaven's hour adjourned flees into bodiless Time. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
107:266. There are three forms in which the command may come, the will and faith in thy nature, thy ideal on which heart and brain are agreed and the voice of Himself or His angels.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
108:At last to open thy eyes consent and see
   The stuff of which thou and the world are made.
   Inconscient in the dumb inconscient Void
   ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
109:In an outburst of heavenly joy and ease
Life yields to the divinity within
And gives the rapture-offering of its all,
And the soul opens to felicity. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
110:In a veiled Nature's hallowed secrecies
It burns for ever on the altar Mind,
Its priests the souls of dedicated gods,
Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
111:One must be bold enough to face everything in order to serve the Ideal. Truth can never be realized by weak-minded people. Our task in life must be done boldly. Fear none. Divinity and purity are your birthright. Have faith and struggle on. ~ SWAMI PARAMANANDA,
112:Thy soul is a brief flower by the gardener Mind
Created in thy matter's terrain plot;
It perishes with the plant on which it grows. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
,
113:You should undoubtedly bow before all views. But there is a thing called unswerving devotion to one ideal. True, you should salute everyone. But you must love one ideal with your whole soul. That is unswerving devotion. ~ Sri Ramakrishna,
114:Have no private selfish end, but have sincere love for truth and piety, and Mother shall speak from within you. Never let go your ideal, but hold on to it with a firm grip, and you will be led rightly to the goal, which is the one and same for all. ~ Swami Turiyananda,
115:Invents creation's paradox profound;
Spiritual thought is crammed in Matter's forms,
Unseen it throws out a dumb energy
And works a miracle by a machine. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
116:A dull indifference replaces fire
Or an endearing habit imitates love:
An outward and uneasy union lasts
Or the routine of a life's compromise: ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
117:A thunder rolling mid the hills of God,
Tireless, severe is their tremendous Voice:
Exceeding us, to exceed ourselves they call
And bid us rise incessantly above. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
118:Our natural desire for the good ... is itself and original participation in God's love operating within us, moving us from within. This immanent ideal that we call nature... frees us, by virtue of its being a participation in God's creative word of love ~ David L Schindler,
119:Have faith that we have to regain our lost Self and 'Stop not till the goal is reached.' Remember these words of Swamiji, 'Do not forget the ideal - do not cut it down.' Let this body perish, still do not lower the ideal. Pray for strength. Pray always. ~ Swami Akhandananda,
120:You can meditate and chant the name of the Lord very well sitting on a chair. There is no rule regarding time and place for meditating on the Lord and repeating His holy name, What is needed is to remember our Chosen Ideal always and in all circumstances. ~ SWAMI PREMANANDA,
121:Call upon God by whatever name or form you like. But should anyone ask you about your Chosen Ideal, stop talking to him that instant. There is a great possibility of harm to the aspirant if such private subjects of spiritual life are disclosed to others. ~ Swami Adbhutananda,
122:It is very good to dream of the Guru, the Chosen Ideal and of Gods and Goddesses. It encourages and delights the mind greatly. If you experience them, do not go about talking about them to anybody and everybody, you can tell them to your Guru, if you like. ~ SWAMI VIRAJANANDA,
123:Fools or hypocrites! Meanest falsehood is this among mortals,
Veils of purity weaving, names misplacing ideal
When our desires we disguise and paint the lusts of our nature. ~ Sri Aurobindo, Collected Poems, Ilion,
124:Maya is a veil of the Absolute;
A Truth occult has made this mighty world:
The Eternal's wisdom and self-knowledge act
In ignorant Mind and in the body's steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
125:All here is a mystery of contraries:
Darkness a magic of self-hidden Light,
Suffering some secret rapture's tragic mask
And death an instrument of perpetual life. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
126:He [man] is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
127:But on a failing edge of dumb lost space
Still a great dragon body sullenly loomed;
Adversary of the slow struggling Dawn
Defending its ground of tortured mystery, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
128:Above the spirit cased in mortal sense
Are superconscious realms of heavenly peace,
Below, the Inconscient's sullen dim abyss,
Between, behind our life, the deathless Rose. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
129:It goes without saying that for admission to live in this ideal place (Sri Aurobindo Ashram) the essential conditions that need to be fulfilled are good character, good conduct, honest, regular and efficient work and a general goodwill. ~ The Mother, mcw, 13,
130:Artificer of Ideal and Idea,
Mind, child of Matter in the womb of Life,
To higher levels persuades his parents' steps:
Inapt, they follow ill the daring guide. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
131:Repression of passions is bad. Unless the mind is directed toward a high ideal, they will find expression through other channels. Place your mind in God, then all evil will fall away by itself. That is what is meant by self-control; it arises from devotion to the Lord ~ Swami Turiyananda,
132:It is in our inner spiritual experiences that we shall find the proof and source of the world's Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
133:Try diligently to check this mad outward rush of your mind. You can do this if you do not try to meditate as soon as you sit down. First draw the mind back from its external pursuits by means of discrimination, & lock it up inside, at the sacred feet of your Chosen Ideal.~ Swami Brahmananda,
134:Death is a stair, a door, a stumbling stride
The soul must take to cross from birth to birth,
A grey defeat pregnant with victory,
A whip to lash us towards our deathless state. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
135:We have to conquer the world. That we have to! India must conquer the world, and nothing less than that is my ideal. It may be very big, it may astonish many of you, but it is so. We must conquer the world or die. There is no other alternative. ~ Swami Vivekananda,
136:There can be no true devotion without serving the Personal God. If u seek the truth within urself, with earnestness & sincerity, u are a devotee. Have true love for ur Ideal, whatever u may call Him. Serve Him faithfully, with unselfishness & purity, & u will get true devotion.~ Swami Paramananda,
137:Stick to that ideal now. There is no need of tearing down and changing one's attitude. You will gradually come to realize that the consciousness in conscious beings is the Consciousness of God. He alone is Consciousness. ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna,
138:In its vast ambit of ideal Space
Where beauty and mightiness walk hand in hand,
The Spirit's truths take form as living Gods
And each can build a world in its own right. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
139:Not only is there hope for godheads pure;
The violent and darkened deities
Leaped down from the one breast in rage to find
What the white gods had missed: they too are safe; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
140:Apr 21 Our Master & Swamiji make a complete ideal. You are to advance with these ideals before you. What more? Look at their renunciation and spiritual practices. Again look at their feeling for the sufferings of the people & their attempts to ameliorate them. This is spiritual life.~ Swami Akhandananda,
141:The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist. ~ Hannah Arendt, Origins of Totalitarianism,
142:Man's law of progress progress perfection man
He [man] needs the help of the secret Divine above his mentality in his superconscient self; he needs the help also of the secret Divine around him in Nature and in his fellow-men. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
143:My ideal is growth, expansion, development on national lines. I have no words of condemnation for my nation. I tell,"You have done well; only try to do better." Great things have been done in the past in this land, & there is both time & room for greater things to be done yet.~ Swami Vivekananda,
144:The joy of life consists in the exercise of ones energies, continual growth, constant change, the enjoyment of every new experience. To stop means simply to die. The eternal mistake of mankind is to set up an attainable ideal.
   ~ Aleister Crowley, The Confessions of Aleister Crowley: An Autobiography,
145:You busy yourself with five different things, but I have one ideal only. I do not enjoy anything but God. This is what God has ordained for me. (Smiling) There are different trees in the forest, some shooting up with one trunk and others spreading out with five branches. (All smile.) ~ Sri Ramakrishna,
146:But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
147:As for myself, I look upon all women as my Mother. This is a very pure attitude of mind. There is no risk or danger in it. To look upon a woman as one's sister is also not bad. But the other attitudes are very difficult and dangerous. It is almost impossible to keep to the purity of the ideal. ~ Sri Ramakrishna,
148:Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the Shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious. The latter procedure, however, is disagreeable and therefore not popular. ~ Carl Jung,
149:He who suffers himself to be transported by the love of things on high, who drinks at the sources of eternal beauty, who lives by the Infinite and combats for the ideal of all virtue and all knowledge, who shows for that cult an enthusiasm pushed to a very fury,-he is the hero. ~ Giordano Bruno, the Eternal Wisdom
150:The ideal attitude is to belong only to the Divine, to work only for the Divine and above all to expect only from the Divine strength, peace and satisfaction. The Divine is all-merciful and gives us all that we need to lead us as quickly as possible to the goal.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [15],
151:Only what seemed was prized as real there:
The ideal was a cynic ridicule's butt;
Hooted by the crowd, mocked by enlightened wits,
Spiritual seeking wandered outcasted,—
A dreamer's self-deceiving web of thought
Or mad chimaera deemed or hypocri ~ Sri Aurobindo, Savitri, The Descent into Night,
152:How soon is spent
This treasure wasted by the gods on man,
This happy closeness as of soul to soul,
This honey of the body's companionship,
This heightened joy, this ecstasy in the veins,
This strange illumination of the sense! ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
153:The Self in man enlarging light and knowledge and harmonising will with light and knowledge so as to fulfil in life what he has seen in his increasing vision and idea of the Self, this is man's source and law of progress and the secret of his impulse towards perfection. ~ Sri Aurobindo, The Human Cycle: The Ideal Law of Social Development
154:The vague spiritual quest which first began
When worlds broke forth like clusters of fire-flowers,
And great burning thoughts voyaged through the sky of mind
And Time and its aeons crawled across the vasts
And souls emerged into mortality. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
155:Chārvāka
Thy thoughts are gleams that pass on Matter's verge,
Thy life a lapsing wave on Matter's sea. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
Chārvāka
Cheerfulness is the salt of sadhana. ~ Sri Aurobindo, Letters on Yoga - IV, Cheerfulness and Happiness,
156:Nor does he achieve his destiny as the individual Man for the sake of the individual soul alone,—a lonely salvation is not his complete ideal,—but for the world also or rather for God in the world, for God in all as well as above all and not for God solely and separately in one. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
157:It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy and daring those ripples build a current which can sweep down the mightiest walls of oppression and resistance. ~ Robert F. Kennedy,
158:It is occult students for whom search is now being made, and not mystics; it is for clear-thinking men and women that the call has gone forth, and not for the fanatic or for the person who sees nothing but the ideal, and who is unable to work successfully with situations and things as they are, and who cannot, therefore, apply the necessary and unavoidable compromise. ~ Alice Bailey, "The Externalization of the Hierarchy" (1957) p. 654
159:the four standards of spiritual conduct :::
   There are four main standards of human conduct that make an ascending scale. The first is personal need, preference and desire; the second is the law and good of the collectivity; the third is an ideal ethic; the last is the highest divine law of the nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Standards of Conduct and Spiritual Freedom [193],
160:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
161:There is a meaning in each curve and line.
It is an architecture high and grand
By many named and nameless masons built
In which unseeing hands obey the Unseen, ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain
Meaning of this World
Our means must be as great as our ends. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
162:Spirit's joy
Across the covert air the spirit breathes,
A body of the cosmic beauty and joy
Unseen, unguessed by the blind suffering world, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal
Spirit's joy
The spiritual life is the flower not of a featureless but a conscious and diversified oneness. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
163:Oh my God, does art engender humanity? It awakens your humanity. But humanity has nothing to do with political theory. Political theory is in the interests of one group of humanity, or one ideal for humanity. But humanity~my heavens, that's what proper art renders. We have a paradox. Going into the deepest aspects of inner space connects you with something that is the most vital for the outer realm. ~ Joseph Campbell, interviewed by Joan Marler for the Yoga Journal (1987),
164:Humans are great experimenters, constantly exploring, searching, and struggling to gain power over themselves, over nature, even over the gods. Through this entire struggle and self-torture, we have also made ourselves "sick," and it is no wonder that we find the ascetic ideal springing up everywhere. Though it may seem to deny life, the ascetic ideal is supremely life affirming, as it says "yes" to life in the face of hardship and sickness. ~ Friedrich Nietzsche, Genealogy of Morals,
165:Religion is the vision of something which stands beyond, behind, and within, the passing flux of immediate things; something which is real, and yet waiting to be realised; something which is a remote possibility, and yet the greatest of present facts; something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good, and yet is beyond all reach; something which is the ultimate ideal, and the hopeless quest. ~ Alfred North Whitehead,
166:In India the mother is the center of the family and our highest ideal. She is to us the representative of God, as God is the mother of the universe. It was a female sage who first found the unity of God, and laid down this doctrine in one of the first hy mns of the Vedas. Our God is both personal and absolute, the absolute is male, the personal, female. And thus it comes that we now say: 'The first manifestation of God is the hand that rocks the cradle'. ~ Swami Vivekananda,
167:A might no human will nor force can gain,
A knowledge seated in eternity,
A bliss beyond our struggle and our pain
Are the high pinnacles of our destiny. ~ Sri Aurobindo, Collected Poems: Evolution - II
Man's destiny
The Mantra is born through the heart and shaped or massed by the thinking mind into a chariot of that godhead of the Eternal of whom the truth seen is a face or a form. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
168:One who came love and lover and beloved
Eternal, built himself a wonderous field
   And wore the measures of a marvellous dance.
   There in its circles and its magic turns
   Attracted he arrives, repelled he flees.
   In the wild devious promptings of his mind ...
   Repenting, and has laughter and wrath,
   And both are a broken music of the soul
   Which seeks out reconciled its heavenly rhyme.
   ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
169:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
170:In all doubt and depression, to say 'I belong to the Divine, I cannot fail'; to all suggestions of impurity and unfitness, to reply 'I am a child of Immortality chosen by the Divine; I have but to be true to myself and to Him-the victory is sure; even if I fell, I would be sure to rise again'; to all impulses to depart and serve some smaller ideal, to reply 'This is the greatest, this is the Truth that alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey.' This is what I mean by faithfulness to the Light and the Call.
   ~ Sri Aurobindo, Letters On Yoga - II,
171:[the third aid, the inner guide, guru :::
   It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61 [T1],
172:The glory he had glimpsed must be his home. ||19.2||

A brighter heavenlier sun must soon illume
This dusk room with its dark internal stair,
The infant soul in its small nursery school
Mid objects meant for a lesson hardly learned
Outgrow its early grammar of intellect
And its imitation of Earth-Nature’s art,
Its earthly dialect to God-language change,
In living symbols study Reality
And learn the logic of the Infinite. ||19.3||

The Ideal must be Nature’s common truth,
The body illumined with the indwelling God,
The heart and mind feel one with all that is,
A conscious soul live in a conscious world. ||19.4|| ~ Sri Aurobindo, Savitri, 1:5, || 19.2 - 19.4 ||,
173:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62,
174:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education, Physical Education,
175:It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.
But do not be always thinking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.
To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter. Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience. Aspire always, but with more quietude, opening yourself to the Divine simply and wholly. ~ Sri Aurobindo, Letters On Yoga - IV,
176:...the present terms are there not as an unprofitable recurrence, but in active pregnant gestation of all that is yet to be unfolded by the spirit, no irrational decimal recurrence helplessly repeating for ever its figures, but an expanding series of powers of the Infinite. What is in front of us is the greater potentialities, the steps yet unclimbed, the intended mightier manifestations. Why we are here is to be this means of the spirit's upward self-unfolding. What we have to do with ourselves and our significances is to grow and open them to greater significances of divine being, divine consciousness, divine power, divine delight and multiplied unity, and what we have to do with our environment is to use it consciously for increasing spiritual purposes and make it more and more a mould for the ideal unfolding of the perfect nature and self-conception of the Divine in the cosmos. This is surely the Will in things which moves, great and deliberate, unhasting, unresting, through whatever cycles, towards a greater and greater informing of its own finite figures with its own infinite Reality.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga,
177:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
178:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
179:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
   We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
   So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
   Everything can be used for the progress to be made; everything can be useful if we know how to use it.
   The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
   And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],
180:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
181:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
182:37 - Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat (6) could not have been written. - Sri Aurobindo

Does Brindavan exist anywhere else than on earth?

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.
8 June 1960

(6 The story of Krishna, as related in the Bhagavat Purana.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.60-61),
183:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
184:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
185:19 - When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them. - Sri Aurobindo

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

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

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

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

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

In the Truth everything is different, and the Divine shines in all things. 17 February 1960 ~ The Mother, On Thoughts And Aphorisms,
186:The most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type. The turn is often towards the predominance of the intellectual element and the capacities which make for the seeking and finding of knowledge and an intellectual creation or formativeness and a preoccupation with ideas and the study of ideas or of life and the information and development of the reflective intelligence. According to the grade of the development there is produced successively the make and character of the man of active, open, inquiring intelligence, then the intellectual and, last, the thinker, sage, great mind of knowledge. The soul-powers which make their appearance by a considerable development of this temperament, personality, soul-type, are a mind of light more and more open to all ideas and knowledge and incomings of Truth; a hunger and passion for knowledge, for its growth in ourselves, for its communication to others, for its reign in the world, the reign of reason and right and truth and justice and, on a higher level of the harmony of our greater being, the reign of the spirit and its universal unity and light and love; a power of this light in the mind and will which makes all the life subject to reason and its right and truth or to the spirit and spiritual right and truth and subdues the lower members to their greater law; a poise in the temperament turned from the first to patience, steady musing and calm, to reflection, to meditation, which dominates and quiets the turmoil of the will and passions and makes for high thinking and pure living, founds the self-governed sattwic mind, grows into a more and more mild, lofty, impersonalised and universalised personality. This is the ideal character and soul-power of the Brahmana, the priest of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, 4:15 - Soul-Force and the Fourfold Personality
187:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
188:the spiritual force behind adoration :::
   All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Ascent of the Sacrifice - 2, The Works of Love - The Works of Life, 159,
189:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
190:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.

But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
191:The Godhead, the spirit manifested in Nature appears in a sea of infinite quality, Ananta-guna. But the executive or mechanical prakriti is of the threefold Guna, Sattwa, Rajas, Tamas, and the Ananta-guna, the spiritual play of infinite quality, modifies itself in this mechanical nature into the type of these three gunas. And in the soul-force in man this Godhead in Nature represents itself as a fourfold effective Power, caturvyuha , a Power for knowledge, a Power for strength, a Power for mutuality and active and productive relation and interchange, a Power for works and labour and service, and its presence casts all human life into a nexus and inner and outer operation of these four things. The ancient thought of India conscious of this fourfold type of active human personality and nature, built out of it the four types of the Brahmana, Kshatriya, Vaishya and Sudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and place in the evolutionary scale of the spirit. As always tends to be the case when we too much externalise and mechanise the more subtle truths of our nature, this became a hard and fast system inconsistent with the freedom and variability and complexity of the finer developing spirit in man. Nevertheless the truth behind it exists and is one of some considerable importance in the perfection of our power of nature; but we have to take it in its inner aspects, first, personality, character, temperament, soul-type, then the soul-force which lies behind them and wears these forms, and lastly the play of the free spiritual shakti in which they find their culmination and unity beyond all modes. For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Sudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers and tendencies of the Spirit and its executive shakti within us and the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies, dominant qualities and capacities, effective turn in action and life. But they are more or less present in an men, here manifest, there latent, here developed, there subdued and depressed or subordinate, and in the perfect man will be raised up to a fullness and harmony which in the spiritual freedom will burst out into the free play of the infinite quality of the spirit in the inner and outer life and in the self-enjoying creative play of the Purusha with his and the world's Nature-Power. ~ Sri Aurobindo, The Synthesis Of Yoga, 4:15 - Soul-Force and the Fourfold Personality,
192:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,
193:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
194:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
195:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal.

   This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses.

   ~ Sri Aurobindo, The Future Poetry,
196:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
197:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

   I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life.

   Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face.

   Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple.

   From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks.

   My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image.

   I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality.

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
198:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
199:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
200:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.

It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.

The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.

The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
201:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.

What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'

I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.

The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.

Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series, 1,
202: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
203:Education

THE EDUCATION of a human being should begin at birth and continue throughout his life.

   Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way!

   Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life.

   We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education.

   There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can.

   With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations.

   Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity.

   When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world.

   Bulletin, February 1951

   ~ The Mother, On Education,
204:
   Mother, when one imagines something, does it not exist?

When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.

   If one thinks of someone who doesn't exist or who is dead?

Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things.

   I mean someone who is dead.

Someone who is dead!

   If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.

   The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.

   Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true.

   What do you suppose imagination is, eh? Have you never imagined anything, you?

   And what happens?

   All that one imagines.


You mean that you imagine something and it happens like that, eh? Or it is in a dream...

   What is the function, the use of the imagination?

If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However...

   Men of science must be having imagination!


A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.

   Sweet Mother, can one imagine the Divine and have the contact?

Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.

   Then, Sweet Mother, this means that in the created universe nothing new is added?

In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined.

   What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life!

   To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond.

   Not easy!
   That's all?
   (To the child) Convinced?
   ~ The Mother, Questions And Answers 1955, [T1],
205:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
206:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.

When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,
207:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   Bulletin, November 1950

   ~ The Mother, On Education,
208:Mental Education

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   ~ The Mother, On Education,

*** WISDOM TROVE ***

1:Everything is ideal to its parent. ~ sophocles, @wisdomtrove
2:The actual well seen is ideal. ~ thomas-carlyle, @wisdomtrove
3:The ideal of calm exists in a sitting cat. ~ jules-renard, @wisdomtrove
4:The ideal man takes joy in doing favours for others. ~ aristotle, @wisdomtrove
5:In one word, this ideal is that you are divine. ~ swami-vivekananda, @wisdomtrove
6:The soul has greater need of the ideal than of the real ~ victor-hugo, @wisdomtrove
7:Our life dreams the Utopia. Our death achieves the Ideal. ~ victor-hugo, @wisdomtrove
8:Happiness is not an ideal of reason but of imagination.  ~ immanuel-kant, @wisdomtrove
9:Happiness is not an ideal of reason but of imagination.   ~ immanuel-kant, @wisdomtrove
10:The Ideal is in thyself, the impediments too is in thyself. ~ thomas-carlyle, @wisdomtrove
11:The most ideal approach to advance is the way of opportunity. ~ john-f-kennedy, @wisdomtrove
12:The whole purpose of working is to support your ideal lifestyle. ~ brian-tracy, @wisdomtrove
13:What are you accepting that would not be a part of your ideal day? ~ alan-cohen, @wisdomtrove
14:The true Christian ideal is not to be happy but to be holy. ~ aiden-wilson-tozer, @wisdomtrove
15:An ideal cannot wait for its realization to prove its validity. ~ george-santayana, @wisdomtrove
16:Ideal society is a drama enacted exclusively in the imagination. ~ george-santayana, @wisdomtrove
17:The ideal has many names, and beauty is but one of them. ~ william-somerset-maugham, @wisdomtrove
18:Success is the progressive realization of a worthy goal or ideal. ~ earl-nightingale, @wisdomtrove
19:Every novel is an ideal plane inserted into the realm of reality. ~ jorge-luis-borges, @wisdomtrove
20:Good friends, good books and a sleepy conscience: this is the ideal life. ~ mark-twain, @wisdomtrove
21:Live for an ideal and leave no place in the mind for anything else. ~ swami-vivekananda, @wisdomtrove
22:This sort of adoration of the real is but a heightening of the beau ideal. ~ lord-byron, @wisdomtrove
23:Morality which is based on ideas, or on an ideal, is an unmitigated evil. ~ d-h-lawrence, @wisdomtrove
24:Brotherhood is an ideal better understood by example than precept! ~ paramahansa-yogananda, @wisdomtrove
25:The ideal state for a philosopher, indeed, is celibacy tempered by polygamy. ~ h-l-mencken, @wisdomtrove
26:I've given my life to the principle and the ideal of memory, and remembrance. ~ elie-wiesel, @wisdomtrove
27:All governments are in equal measure good and evil. The best ideal is anarchy. ~ leo-tolstoy, @wisdomtrove
28:All human things do require to have an ideal in them; to have some soul in them. ~ thomas-carlyle, @wisdomtrove
29:The ode lives upon the ideal, the epic upon the grandiose, the drama upon the real. ~ victor-hugo, @wisdomtrove
30:There is no greater stupidity or meanness than to take uniformity for an ideal. ~ george-santayana, @wisdomtrove
31:Decide today to design and build the ideal relationship in your life. It's up to you. ~ brian-tracy, @wisdomtrove
32:It is high time that the ideal of success should be replaced by the ideal of service. ~ albert-einstein, @wisdomtrove
33:Christianity is simply the ideal form of manhood represented to us by Jesus Christ. ~ henry-ward-beecher, @wisdomtrove
34:Imagine your ideal future. Visualize yourself as if your life were perfect in every respect. ~ brian-tracy, @wisdomtrove
35:But in simple substances the influence of one monad over another is ideal only. ~ gottfried-wilhelm-leibniz, @wisdomtrove
36:We can become inspired to shape a higher, more ideal future, and when we do, miracles happen. ~ james-redfield, @wisdomtrove
37:There is no absolute point of view from which real and ideal can be finally separated and labelled. ~ t-s-eliot, @wisdomtrove
38:None of us have yet seen an ideally perfect man, and yet without that ideal we cannot progress. ~ swami-vivekananda, @wisdomtrove
39:Once you have seen and felt your ideal future, you will be ready and able to pay any price to get there. ~ jim-rohn, @wisdomtrove
40:The ideal man bears the accidents of life with dignity and grace, making the best of the circumstances. ~ aristotle, @wisdomtrove
41:Egeria! sweet creation of some heart Which found no mortal resting-place so fair As thine ideal breast. ~ lord-byron, @wisdomtrove
42:Character is always lost when a high ideal is sacrificed on the altar of conformity and popularity. ~ charles-spurgeon, @wisdomtrove
43:Everything in nature is lyrical in its ideal essence, tragic in its fate, and comic in its existence. ~ george-santayana, @wisdomtrove
44:The ideal leader is one who hears the voice of God, and beckons on as the voice calls him and them. ~ aiden-wilson-tozer, @wisdomtrove
45:Loving the ideal more than the reality is the cause of all the misery the human species creates for itself. ~ dean-koontz, @wisdomtrove
46:The people who are absent are the ideal; those who are present seem to be quite commonplace. ~ johann-wolfgang-von-goethe, @wisdomtrove
47:The ideal of an “all-round” education is out of date; it has been destroyed by the progress of knowledge. ~ bertrand-russell, @wisdomtrove
48:The ideal way to get rid of any infectious disease would be to shoot instantly every person who comes down with it. ~ h-l-mencken, @wisdomtrove
49:There is no merit to discipline under ideal circumstances. I must have it in the face of death or it is worthless. ~ isaac-asimov, @wisdomtrove
50:The spirit of an age may be best expressed in the abstract ideal arts, for the spirit itself is abstract and ideal. ~ oscar-wilde, @wisdomtrove
51:The ideal society has yet to be built - one which balances nicely collective well-being and individual well-being. ~ peace-pilgrim, @wisdomtrove
52:Music is essentially useless, as life is; but both have an ideal extension which lends utility to its conditions. ~ george-santayana, @wisdomtrove
53:Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. ~ swami-vivekananda, @wisdomtrove
54:My ideal job? Landlord of a bordello! The company's good and the mornings are quiet, which is the best time to write. ~ william-faulkner, @wisdomtrove
55:Love is an ideal thing, marriage a real thing; a confusion of the real with the ideal never goes unpunished. ~ johann-wolfgang-von-goethe, @wisdomtrove
56:The ideal of womanhood in India is motherhood - that marvellous, unselfish, all - suffering, ever - forgiving mother. ~ swami-vivekananda, @wisdomtrove
57:We shall have to work like lions, keeping the ideal before us, without caring whether "the wise ones praise or blame us". ~ swami-vivekananda, @wisdomtrove
58:While we ourselves are the living graves of murdered animals, how can we expect any ideal living conditions on this earth? ~ george-bernard-shaw, @wisdomtrove
59:To do as one would be done by, and to love one's neighbour as oneself, constitute the ideal perfection of utilitarian morality ~ john-stuart-mill, @wisdomtrove
60:Renunciation is always the ideal of every race; only other races do not know what they are made to do by nature unconsciously. ~ swami-vivekananda, @wisdomtrove
61:The future has several names. For the weak, it is impossible; for the fainthearted, it is unknown; but for the valiant, it is ideal. ~ victor-hugo, @wisdomtrove
62:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ sri-ramakrishna, @wisdomtrove
63:The human soul has still greater need of the ideal than of the real. It is by the real that we exist; it is by the ideal that we live. ~ victor-hugo, @wisdomtrove
64:The ideal and the beautiful are identical; the ideal corresponds to the idea, and beauty to form; hence idea and substance are cognate. ~ victor-hugo, @wisdomtrove
65:I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. ~ nelson-mandela, @wisdomtrove
66:Knowledge of ideal beauty is not to be acquired. It is born with us. Innate ideas are in every man, born with him; theyare truly himself. ~ william-blake, @wisdomtrove
67:If a man does not have an ideal and try to live up to it, then he becomes a mean, base and sordid creature, no matter how successful. ~ theodore-roosevelt, @wisdomtrove
68:All too often, we spend our days waiting for the ideal path to appear in front of us. We forget that paths are made by walking, not waiting. ~ robin-sharma, @wisdomtrove
69:I would like to sit still for a while but I'm restless you know and sitting still is only an ideal like celibacy and complete cleanliness. ~ john-steinbeck, @wisdomtrove
70:We have never stopped sin by passing laws; and in the same way, we are not going to take a great moral ideal and achieve it merely by law. ~ dwight-eisenhower, @wisdomtrove
71:See how the Ganga flows by and what a nice building! I like this place. This is the ideal kind of place for a Math. (in Belur, West Bengal). ~ swami-vivekananda, @wisdomtrove
72:You and I possess manifold ideal bonds in the interests we share; but each of us has his poor body and his irremediable, incommunicable dreams. ~ george-santayana, @wisdomtrove
73:Be not in despair, the way is very difficult, like walking on the edge of a razor; yet despair not, arise, awake, and find the ideal, the goal. ~ swami-vivekananda, @wisdomtrove
74:Hold on to your own ideal. . . . Above all, never attempt to guide or rule others, or, as the Yankees say, "boss" others. Be the servant of all. ~ swami-vivekananda, @wisdomtrove
75:I am certain and have always stressed that the destination of mankind is to become more and more humane. The ideal of humanity has to be revived. ~ albert-schweitzer, @wisdomtrove
76:I realize that there's a thing called the bodhisattva ideal, and it's a very nice pinnacle of attention. It's a very egotistical thought, ultimately. ~ frederick-lenz, @wisdomtrove
77:You remember my ideal cat has always a huge rat in its mouth, just going out of sight - though going out of sight in itself has a peculiar pleasure. ~ emily-dickinson, @wisdomtrove
78:Never mind these failures, these little backslidings; hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. ~ swami-vivekananda, @wisdomtrove
79:Let the one fight for his flag, and the other for his ideal, and let them both imagine that they are fighting for the country; the strife will be colossal. ~ victor-hugo, @wisdomtrove
80:Education is not filling the mind with a lot of facts. Perfecting the instrument and getting complete mastery of my own mind [is the ideal of education]. ~ swami-vivekananda, @wisdomtrove
81:My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life. ~ swami-vivekananda, @wisdomtrove
82:The secret teaching was the bodhisattva ideal, to live for others, for the welfare of all beings. That's enlightenment, not some flashy state of luminosity. ~ frederick-lenz, @wisdomtrove
83:The ideal Government of all reflective men, from Aristotle onward, is one which lets the individual alone - one which barely escapes being no government at all. ~ h-l-mencken, @wisdomtrove
84:I happen to think we’ve set our ideal on the wrong objects; I happen to think that the greatest ideal man can set before himself is self-perfection. ~ william-somerset-maugham, @wisdomtrove
85:The ideal goals are ones that nourish our basic drives to grow, feel competent and self-sufficient, connect with others, and contribute to our communities. ~ sonja-lyubomirsky, @wisdomtrove
86:The Phenomenal Universe, as a whole, and in its every part, is perceived to exist only as an ideal appearance in Spirit considered as Universal Mind. ~ william-walker-atkinson, @wisdomtrove
87:The ideal business is one that earns very high returns on capital and that keeps using lots of capital at those high returns. That becomes a compounding machine. ~ warren-buffet, @wisdomtrove
88:The vital straining towards an ideal, definite but latent, when it dominates a whole life, may express that ideal more fully than could the best chosen words. ~ george-santayana, @wisdomtrove
89:Intention orchestrates infinite possibilities. You might wonder what kind of intent is ideal. What would you ask if your intention could be fulfilled right now?   ~ deepak-chopra, @wisdomtrove
90:There is also this benefit in brag, that the speaker is unconsciously expressing his own ideal. Humor him by all means, draw it all out, and hold him to it. ~ miguel-de-cervantes, @wisdomtrove
91:At one time I had given much thought to why men were so very rarely capable of living for an ideal. Now I saw that many, no, all men were capable of dying for one. ~ hermann-hesse, @wisdomtrove
92:For me the university has always been an ideal context for spiritual formation. I always felt that if you want to offer spiritual formation at the university, you can. ~ henri-nouwen, @wisdomtrove
93:During the age of Atlantis, the low population density and the resulting purity of the earth's aura, made conditions ideal for discovering secret meditation techniques. ~ frederick-lenz, @wisdomtrove
94:Equality before the law is probably forever unattainable. It is a noble ideal, but it can never be realized, for what men value in this world is not rights but privileges. ~ h-l-mencken, @wisdomtrove
95:Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them. ~ albert-schweitzer, @wisdomtrove
96:Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth. ~ swami-vivekananda, @wisdomtrove
97:As a girl, she had come to believe in the ideal man - the prince or knight of her childhood stories. In the real world, however, men like that simply didn't exist. ~ nicholas-sparks, @wisdomtrove
98:The ideal story is that of two people who go into love step for step, with a fluttered consciousness, like a pair of children venturing together into a dark room. ~ robert-louis-stevenson, @wisdomtrove
99:The ideal condition would be, I admit, that men should be right by instinct; but since we are all likely to go astray, The reasonable thing is to learn from those who can teach ~ sophocles, @wisdomtrove
100:To work effectively you need uninterrupted blocks of time in which you can complete meaningful work... I've found that a minimum of 90 minutes is ideal for a single block. ~ steve-pavlina, @wisdomtrove
101:The ideal teacher guides his students but does not pull them along; he urges them to go forward and does not suppress them; he opens the way but does not take them to the place. ~ confucius, @wisdomtrove
102:To observe what is the mind must be free of all comparison, of the ideal, of the opposite. Then you will see what actually is is far more important than what should be. ~ jiddu-krishnamurti, @wisdomtrove
103:Community is not an ideal; it is people. It is you and I. In community we are called to love people just as they are with their wounds and their gifts, not as we want them to be. ~ jean-vanier, @wisdomtrove
104:For millions of Christians, nevertheless, God is no more real than He is to the non-Christian. They go through life trying to love an ideal and be loyal to a mere principle. ~ aiden-wilson-tozer, @wisdomtrove
105:Man is born a predestined idealist, for he is born to act. To act is to affirm the worth of an end, and to persist in affirming the worth of an end is to make an ideal. ~ oliver-wendell-holmes-sr, @wisdomtrove
106:Perfect life is a contradiction in terms. Therefore we must always expect to find things not up to our highest ideal. Knowing this, we are bound to make the best of everything. ~ swami-vivekananda, @wisdomtrove
107:Love is a brilliant illustration of a principle everywhere discoverable: namely, that human reason lives by turning the friction of material forces into the light of ideal goods. ~ george-santayana, @wisdomtrove
108:If religion, instead of being the manifestation of a spiritual ideal, gives prominence to scriptures and external rites, then does it disturb the peace more than anything else. ~ rabindranath-tagore, @wisdomtrove
109:Live for an ideal, and that one ideal alone. Let it be so great, so strong, that there may be nothing else left in the mind; no place for anything else, no time for anything else. ~ swami-vivekananda, @wisdomtrove
110:Sex is our deepest form of consciousness. It is utterly non-ideal, non-mental. It is pure blood-consciousness... . It is the consciousness of the night, when the soul is almost asleep. ~ d-h-lawrence, @wisdomtrove
111:Who does not feel that Nansen's account of his search for the Pole rather loses than gains in ideal satisfaction by the pretense of a few trifling acquisitions for science? ~ oliver-wendell-holmes-jr, @wisdomtrove
112:How do I love thee? Let me count the ways.I love thee to the depth and breadth and height My soul can reach, when feeling out of sight For the ends of Being and ideal Grace. ~ elizabeth-barrett-browning, @wisdomtrove
113:The ideal subject of totalitarian rule is not the convinced Nazi or the dedicated communist, but people for whom the distinction between fact and fiction, true and false, no longer exists. ~ hannah-arendt, @wisdomtrove
114:All a child's life depends on the ideal it has of its parents. Destroy that and everything goes — morals, behaviour, everything. Absolute trust in some one else is the essence of education. ~ e-m-forster, @wisdomtrove
115:Let us show, not merely in great crises, but in every day of life, qualities of practical intelligence, of hardihood and endurance, and above all, the power of devotion to a lofty ideal. ~ theodore-roosevelt, @wisdomtrove
116:What a triumph for the advocates of despotism to find that we are incapable of governing ourselves, and that systems founded on the basis of equal liberty are merely ideal and fallacious. ~ george-washington, @wisdomtrove
117:Community means caring: caring for people. Dietrich Bonhoeffer says: "He who loves community destroys community; he who loves the brethren builds community." A community is not an abstract ideal. ~ jean-vanier, @wisdomtrove
118:Homer is one of the men of genius who solve that fine problem of art - the finest of all, perhaps - truly to depict humanity by the enlargement of man: that is, to generate the real in the ideal. ~ victor-hugo, @wisdomtrove
119:The only person who succeeds is the person who is progressively realizing a worthy ideal. That's the person who says, &
120:The ideal of the supreme being is nothing but a regulative principle of reason which directs us to look upon all connection in the world as if it originated from an all-sufficient necessary cause. ~ immanuel-kant, @wisdomtrove
121:&
122:All successful people, men and women, are big dreamers. They imagine what their future could be, ideal in every respect, and then they work every day toward their distant vision, that goal or purpose. ~ brian-tracy, @wisdomtrove
123:When Philosophy with its abstractions paints grey in grey, the freshness and life of youth has gone, the reconciliation is not a reconciliation in the actual, but in the ideal world. ~ georg-wilhelm-friedrich-hegel, @wisdomtrove
124:First, have a definite, clear practical ideal; a goal, an objective. Second, have the necessary means to achieve your ends; wisdom, money, materials, and methods. Third, adjust all your means to that end. ~ aristotle, @wisdomtrove
125:The ideal person is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. ~ swami-vivekananda, @wisdomtrove
126:Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realise your ideal of compassion. ~ thich-nhat-hanh, @wisdomtrove
127:From the very beginning our people have markedly combined practical capacity for affairs with power of devotion to an ideal. The lack of either quality would have rendered the other of small value. ~ theodore-roosevelt, @wisdomtrove
128:Most fatal, most hateful of all things is bullying... . Sensual bullying of course is fairly easily detected. What is more dangerous is ideal bullying. Bullying people into what is ideally good for them. ~ d-h-lawrence, @wisdomtrove
129:One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. ~ jiddu-krishnamurti, @wisdomtrove
130:Every poet, be his outward lot what it may, finds himself born in the midst of prose; h e has to struggle from the littleness and obstruction of an actual world into the freedom and infinitude of an ideal. ~ thomas-carlyle, @wisdomtrove
131:I care far more how humanity lives than how long. Progress, for me, means increasing goodness and happiness of individual lives. For the species, as for each man, mere longevity seems to me a contemptible ideal. ~ c-s-lewis, @wisdomtrove
132:The whole point about the true unconscious is that it is all the time moving forward, beyond the range of its own fixed laws or habits. It is no good trying to superimpose an ideal nature upon the unconscious. ~ d-h-lawrence, @wisdomtrove
133:There is no greater stupidity or meanness than to take uniformity for an ideal, as if it were not a benefit and a joy to a man, being what he is, to know that many are, have been, and will be better than he. ~ george-santayana, @wisdomtrove
134:Show me the man you honor; I know by that symptom, better than by any other, what kind of man you yourself are. For you show me there what your ideal of manhood is; what kind of man you long inexpressibly to be. ~ thomas-carlyle, @wisdomtrove
135:The normal is what you find but rarely. The normal is an ideal. It is a picture that one fabricates of the average characteristics of men, and to find them all in a single man is hardly to be expected. ~ william-somerset-maugham, @wisdomtrove
136:There is less difference than many suppose between the ideal Socialist system, in which the big businesses are run by the State, and the present Capitalist system, in which the State is run by the big businesses. ~ g-k-chesterton, @wisdomtrove
137:You'll never succeed in idealizing hard work. Before you can dig mother earth you've got to take off your ideal jacket. The harder a man works, at brute labor, the thinner becomes his idealism, the darker his mind. ~ d-h-lawrence, @wisdomtrove
138:Real life is, to most men, a long second-best, a perpetual compromise between the ideal and the possible but the world of pure reason knows no compromise, no practical limitations, no barrier to the creative activity. ~ bertrand-russell, @wisdomtrove
139:America stands unique in the world: the only country not founded on race but on a way, an ideal. Not in spite of but because of our polyglot background, we have had all the strength in the world. That is the American way. ~ ronald-reagan, @wisdomtrove
140:I respect self-giving and I've tried to lead my life with that as the ideal. But real self-giving is when we take our being, that which is most precious to us, and we throw it into eternity with a total sense of offering. ~ frederick-lenz, @wisdomtrove
141:The average woman must inevitably view her actual husband with a certain disdain; he is anything but her ideal. In consequence, she cannot help feeling that her children are cruelly handicapped by the fact that he is their father. ~ h-l-mencken, @wisdomtrove
142:This insinuation of the interests of the self into even the most ideal enterprises and most universal objectives, envisaged in moments of highest rationality, makes hypocrisy an inevitable by product of all virtuous endeavor. ~ reinhold-niebuhr, @wisdomtrove
143:[Alternate translation:] The Divine Spirit found a sublime outlet in that wonder of analysis, that portent of the ideal world, that amphibian between being and not-being, which we call the imaginary root of negative unity. ~ gottfried-wilhelm-leibniz, @wisdomtrove
144:It is difficult to make people understand that the ideal doesn't exist, that personal equilibrium and the harmony they dream of come only after years and years of struggle, and that even then they come only as flashes of grace and peace. ~ jean-vanier, @wisdomtrove
145:Nothing, indeed, is more dangerous to the young artist than any conception of ideal beauty: he is constantly led by it either into weak prettiness or lifeless abstraction: whereas to touch the ideal at all, you must not strip it of vitality. ~ oscar-wilde, @wisdomtrove
146:Man can never come up to his ideal standard. It is the nature of the immortal spirit to raise that standard higher and higher as it goes from strength to strength, still upward and onward. The wisest and greatest men are ever the most modest. ~ margaret-fuller, @wisdomtrove
147:Photographs are perhaps the most mysterious of all the objects that make up, and thicken, the environment we recognize as modern. Photographs really are experience captured, and the camera is the ideal arm of consciousness in its acquisitive mood. ~ susan-sontag, @wisdomtrove
148:I direct my attention to the individual, to make him strong, to teach him that he himself is divine, and I call upon men to make themselves conscious of this divinity within. That is really the ideal -conscious or unconscious -of every religion. ~ swami-vivekananda, @wisdomtrove
149:The truth properly means the sum of all true propositions, what omniscience would assert, the whole ideal system of qualities andrelations which the world has exemplified or will exemplify. The truth is all things seen under the form of eternity. ~ george-santayana, @wisdomtrove
150:In endowing us with memory, nature has revealed to us a truth utterly unimaginable to the unreflective creation, the truth of immortality... .The most ideal human passion is love, which is also the most absolute and animal and one of the most ephemeral. ~ george-santayana, @wisdomtrove
151:As you grow, you develop the ideal of where your true belonging could be - the place, the home, the partner, and the work. You seldom achieve all the elements of the ideal, but it travels with you as the criterion and standard of what true belonging could be. ~ john-odonohue, @wisdomtrove
152:A race or nation stands so much the higher, the more perfectly its members express the pure, ideal human type ... The evolution of man through the incarnations in ever higher national and racial forms is thus a process of liberation [leading to] an ideal future. ~ rudolf-steiner, @wisdomtrove
153:Creation destroys as it goes, throws down one tree for the rise of another. But ideal mankind would abolish death, multiply itself million upon million, rear up city upon city, save every parasite alive, until the accumulation of mere existence is swollen to a horror. ~ d-h-lawrence, @wisdomtrove
154:This conflict between right and fact has endured since the origins of society. To bring the duel to an end, to consolidate the pure ideal with the human reality, to make the right peacefully interpenetrate the fact, and the fact the right, this is the work of the wise. ~ victor-hugo, @wisdomtrove
155:If you have not even a little imagination, you are simply a brute. So you must not lower your ideal, neither are you to lose sight of practicality. We must avoid the two extremes... . You must try to combine in your life immense idealism with immense practicality. ~ swami-vivekananda, @wisdomtrove
156:Life is short, and therefore, one thing being certain, death, let us take up a great ideal, and give up the whole life to it. For what is the value of life, this vegetating little low life of man? Subordinating it to one high ideal is the only value that life has. ~ swami-vivekananda, @wisdomtrove
157:And let us never forget that in honoring our flag, we honor the American men and women who have courageously fought and died for it over the last 200 years, patriots who set an ideal above any consideration of self. Our flag flies free today because of their sacrifice. ~ ronald-reagan, @wisdomtrove
158:Whatever character our theology may ascribe to him, in reality God is the infinite ideal of Man, towards whom men move in their collective growth, with whom they seek their union of love as individuals, in whom they find their ideal of father, friend and beloved. ~ rabindranath-tagore, @wisdomtrove
159:An intimate friend and a hated enemy have always been indispensable requirements for my emotional life; I have always been able to create them anew, and not infrequently my childish ideal has been so closely approached that friend and enemy coincided in the same person. ~ sigmund-freud, @wisdomtrove
160:To feel beauty is a better thing than to understand how we come to feel it. To have imagination and taste, to love the best, to be carried by the contemplation of nature to a vivid faith in the ideal, all this is more, a great deal more, than any science can hope to be. ~ george-santayana, @wisdomtrove
161:It is true that there is a thing crudely called charity, which means charity to the deserving poor; but charity to the deserving is not charity at all, but justice. It is the undeserving who require it, and the ideal either does not exist at all, or exists wholly for them. ~ g-k-chesterton, @wisdomtrove
162:The aim of art is to project an inner vision into the world, to state in aesthetic creation the deepest psychic and personal experiences of a human being. It is to enable those experiences to be intelligible and generally recognized within the total framework of an ideal world. ~ bruce-lee, @wisdomtrove
163:Christianity isn’t moving people’s lives today. What’s moving people’s lives is the stock market and the baseball scores. What are people excited about? It’s a totally materialistic level that has taken over the world. There isn’t even an ideal that anybody’s fighting for. ~ joseph-campbell, @wisdomtrove
164:The highest ideal man can form of his own powers, is that which he is destined to attain. Whatever the soul knows how to seek, it cannot fail to obtain. This is the law and the prophets. Knock and it shall be opened, seek and ye shall find. It is demonstrated; it is a maxim. ~ margaret-fuller, @wisdomtrove
165:Our words must be judged by our deeds; and in striving for a lofty ideal we must use practical methods; and if we cannot attain all at one leap, we must advance towards it step by step, reasonably content so long as we do actually make some progress in the right direction. ~ theodore-roosevelt, @wisdomtrove
166:Children, everyone should try to wake up before five in the morning. The ideal time for spiritual practices like meditation and chanting is Brahma Muhurta. During this period, sattvic qualities are predominant in nature. Moreover, the mind will be clear and body energetic. ~ mata-amritanandamayi, @wisdomtrove
167:A woman has the greatest opportunity to provide the best outcome for a baby and its potentialities. Not only by having a conscious and definite will to form the child accordingly to the highest ideal she can conceive, but first and foremost having the aspiration to work on herself. ~ sri-aurobindo, @wisdomtrove
168:Even those who have renounced Christianity and attack it, in their inmost being still follow the Christian ideal, for hitherto neither their subtlety nor the ardour of their hearts has been able to create a higher ideal of man and of virtue than the ideal given by Christ of old. ~ fyodor-dostoevsky, @wisdomtrove
169:Where God and man are in relationship, this must be the ideal. God must be the communicator, and man must be in the listening, obeying attitude. If men and women are not willing to assume this listening attitude, there will be no meeting with God in living, personal experience. ~ aiden-wilson-tozer, @wisdomtrove
170:Religions are the exponents of the highest comprehension of life... within a given age in a given society... a basis for evaluating human sentiments. If feelings bring people nearer to the religion's ideal... they are good; if these estrange them from it, and oppose it, they are bad. ~ leo-tolstoy, @wisdomtrove
171:The only analogy I have before me is Socrates. My task is a Socratic task, to revise the definition of what it is to be a Christian. For my part I do not call myself a "Christian" (thus keeping the ideal free), but I am able to make it evident that the others are still less than I. ~ soren-kierkegaard, @wisdomtrove
172:I simply contend that the middle-class ideal which demands that people be affectionate, respectable, honest and content, that they avoid excitements and cultivate serenity is the ideal that appeals to me, it is in short the ideal of affectionate family life, of honorable business methods. ~ gertrude-stein, @wisdomtrove
173:As for myself, I look upon all women as my Mother. This is a very pure attitude of mind. There is no risk or danger in it. To look upon a woman as one's sister is also not bad. But the other attitudes are very difficult and dangerous. It is almost impossible to keep to the purity of the ideal. ~ sri-ramakrishna, @wisdomtrove
174:The situation that has not its duty, its ideal, was never yet occupied by man. Yes, here, in this poor, miserable, hampered, despicable actual, wherein thou even now standest, here or nowhere is thy ideal; work it out therefrom, and, working, believe, live, be free. Fool! the ideal is in thyself. ~ thomas-carlyle, @wisdomtrove
175:Here is tragedy - and here is America. For the curse of the country, as well of all democracies, is precisely the fact that it treats its best men as enemies. The aim of our society, if it may be said to have an aim, is to iron them out. The ideal American, in the public sense, is a respectable vacuum. ~ h-l-mencken, @wisdomtrove
176:Those only are happy who have their minds fixed on some object other than their own happiness; on the happiness of others, on the improvement of mankind, even on some art or pursuit, followed not as a means, but as itself an ideal end. Aiming thus at something else, they find happiness by the way. ~ john-stuart-mill, @wisdomtrove
177:Long ago man formed an ideal conception of omnipotence and omniscience which he embodied in his gods. Whatever seemed unattainable to his desires - or forbidden to him - he attributed to these gods... Now he has himself approached very near to realizing this ideal, he has nearly become a god himself. ~ sigmund-freud, @wisdomtrove
178:Business isn't some disembodied bloodless enterprise. Profit is fine - a sign that the customer honors the value of what we do. But "enterprise" ( a lovely word ) is about heart. About beauty. It's about art. About people throwing themselves on the line. It's about passion and the selfless pursuit of an ideal. ~ tom-peters, @wisdomtrove
179:America's founding ideal was the principle of individual rights. Nothing more-and nothing less. The rest-everything that America achieved, everything she became, everything &
180:Wherever there is evil and wherever there is ignorance and want of knowledge, I have found out by experience that all evil comes, as our scriptures say, relying upon differences, and that all good comes from faith in equality, in the underlying sameness and oneness of things. This is the great Vedantic ideal. ~ swami-vivekananda, @wisdomtrove
181:Do not consider Collectivists as "sincere but deluded idealists". The proposal to enslave some men for the sake of others is not an ideal; brutality is not "idealistic," no matter what its purpose. Do not ever say that the desire to "do good" by force is a good motive. Neither power-lust nor stupidity are good motives. ~ ayn-rand, @wisdomtrove
182:The unblemished ideal exists only in happily-ever-after fairy tales. Ruth likes to say, "If two people agree on everything, one of them is unnecessary." The sooner we accept that as a fact of life, the better we will be able to adjust to each other and enjoy togetherness. "Happily incompatible" is a good adjustment. ~ billy-graham, @wisdomtrove
183:We will never have peace in the world until men everywhere recognize that ends are not cut off from means, because the means represent the ideal in the making, and the end in process, and ultimately you can't reach good ends through evil means, because the means represent the seed and the end represents the tree. ~ martin-luther-king, @wisdomtrove
184:I confess that I am not charmed with the ideal of life held out by those who think that the normal state of human beings is that of struggling to get on; that the trampling, crushing, elbowing, and treading on each other's heels, which form the existing type of social life, are the most desirable lot of human beings ~ john-stuart-mill, @wisdomtrove
185:Interdependence is and ought to be as much the ideal of man as self-sufficiency. Man is a social being. Without interrelation with society he cannot realize his oneness with the universe or suppress his egotism. His social interdependence enables him to test his faith and to prove himself on the touchstone of reality. ~ mahatma-gandhi, @wisdomtrove
186:We lift ourselves by our thought, we climb upon our vision of ourselves. If you want to enlarge your life, you must first enlarge your thought of it and of yourself. Hold the ideal of yourself as you long to be, always, everywhere - your ideal of what you long to attain - the ideal of health, efficiency, success. ~ orison-swett-marden, @wisdomtrove
187:The ideal set-up would be the story man, the director, and the layout man, as well as musician, operating as a sort of story unit. They all should be keenly interested in the picture. No one in person should donate to an extent where he would keep the others from entering into the production and freely expressing themselves. ~ walt-disney, @wisdomtrove
188:Of all the nonsense written about love, none is more absurd than the notion that ideal love is selfless. To love is to see myself in you and to wish to celebrate myself with you. What I love is the embodiment of my values in another person. Love is an act of self-assertion, self-expression and a celebration of being alive. ~ nathaniel-branden, @wisdomtrove
189:If you’re not seeing God move in your life right now, one of two possibilities must be considered. Either your requests are not God’s best and will probably not be answered the way you’d like or it must not be the right time. If God were to answer that prayer the way you are hoping, it could interfere with his ideal plan for you. ~ joel-osteen, @wisdomtrove
190:Every one should be wealthy, if only for a day, so that each might realize that be being rich is not the ideal condition that most believe it is. And like the land, we should have little need for all that silver when we cease breating. Let us enjoy the smiling faces of as many children of god as we can while we are able to see them. ~ og-mandino, @wisdomtrove
191:Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the Shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious. The latter procedure, however, is disagreeable and therefore not popular. ~ carl-jung, @wisdomtrove
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193:The Devil would be the best way out as an excuse for God; in that way he would be playing the same part as an agent of economic discharge as the Jew does in the world of the Aryan ideal. But even so, one can hold God responsible for the existence of the Devil just as well as for the existence of the wickedness which the Devil embodies. ~ sigmund-freud, @wisdomtrove
194:There is will in the thought, there is none in the dream. The dream, which is completely spontaneous, takes and keeps, even in the gigantic and the ideal, the form of our mind. Nothing springs more directly and more sincerely from the very bottom of our souls than our unreflected and indefinite aspirations towards the splendours of destiny. ~ victor-hugo, @wisdomtrove
195:Given enough time, you could convince yourself that loneliness was something better, that it was solitude, the ideal condition for reflection, even a kind of freedom. Once you were thus convinced, you were foolish to open the door and let anyone in, not all the way in. You risked the hard-won equilibrium, that tranquility that you called peace ~ dean-koontz, @wisdomtrove
196:Can one be passionate about the just, the ideal, the sublime, and the holy, and yet commit no labor in its cause? I don't think so. All summations have a beginning, all effect has a story, all kindness beings with the sown seed. Thought buds toward radiance. The gospel of light is the crossroads of - indolence, or action. Be ignited or be gone. ~ mary-oliver, @wisdomtrove
197:I always point people to the article &
198:Action will come. Fill yourselves with the ideal; whatever you do, think well on it. All your actions will be magnified, transformed, deified, by the very power of the thought. If matter is powerful, thought is omnipotent. Bring this thought to bear upon your life, fill yourselves with the thought of your almightiness, your majesty, and your glory. ~ swami-vivekananda, @wisdomtrove
199:And violence is impractical, because the old eye for an eye philosophy ends up leaving everybody blind .. It is immoral because it is a descending spiral ending in destruction for everybody. Means and ends are inseparable. The means represent the ideal in the making; in the long run of history destructive means cannot bring about constructive ends. ~ martin-luther-king, @wisdomtrove
200:Our thought cannot grasp the One as long as any other image remains active in the soul . . To this end, you must set free your soul from all outward things and turn wholly within yourself, with no more leaning to what lies outside, and lay your mind bare of ideal forms, as before of the objects of sense, and forget even yourself, and so come within sight of that One.  ~ plotinus, @wisdomtrove
201:Melville had to fight, fight against the existing world, against his own very self. Only he would never quite put the knife in the heart of his paradisal ideal. Somehow, somewhere, somewhen, love should be a fulfillment, and life should be a thing of bliss. That was his fixed ideal. Fata Morgana. That was the pin he tortured himself on, like a pinned-down butterfly. ~ d-h-lawrence, @wisdomtrove
202:Rama, the ancient idol of the heroic ages, the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king, this Rama has been presented before us by the great sage Valmiki. No language can be purer, none chaster, none more beautiful, and at the same time simpler, than the language in which the great poet has depicted the life of Rama. ~ swami-vivekananda, @wisdomtrove
203:We have on the one hand a desperate need; hunger, sickness, and the dread of war. We have, on the other, the conception of something that might meet it: omnicompetent global technocracy. Are not these the ideal opportunity for enslavement? This is how it has entered before; a desperate need (real or apparent) in the one party, a power (real or apparent) to relieve it, in the other. ~ c-s-lewis, @wisdomtrove
204:Network selectively. Nothing says "business newbie" like shotgun networking. "You never know when someone might say yes" is marketing for dummies. Take the time to build a profile of your ideal customers, and target your networking activities to reach them. Speak to those who are already predisposed to want what you offer. Almost any profile is better than "anyone with a pulse." ~ steve-pavlina, @wisdomtrove
205:Christian morality (so called) has all the characters of a reaction; it is, in great part, a protest against Paganism. Its ideal is negative rather than positive; passive rather than action; innocence rather than Nobleness; Abstinence from Evil, rather than energetic Pursuit of Good: in its precepts (as has been well said) "thou shalt not" predominates unduly over "thou shalt. ~ john-stuart-mill, @wisdomtrove
206:An aimless life is always a troubled life. Every individual should have an aim. But do not forget that the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. Whatever your ideal, it cannot be perfectly realized unless you have realized perfection in yourself. ~ sri-aurobindo, @wisdomtrove
207:The ideal set up by the Party was something huge, terrible, and glittering-a world of steel and concrete, of monstrous machines and terrifying weapons-a nation of warriors and fanatics, marching forward in perfect unity, all thinking the same thoughts and shouting the same slogans, perpetually working, fighting, triumphing, persecuting-three hundred million people all with the same face. ~ george-orwell, @wisdomtrove
208:There is no ideal in observation. When you have an ideal, you cease to observe, you are then merely approximating the present to the idea, and therefore there is duality, conflict, and all the rest of it. The mind has to be in the state when it can see, observe. The experience of the observation is really an astonishing state. In that there is no duality. The mind is simply - aware. ~ jiddu-krishnamurti, @wisdomtrove
209:Renunciation - non-resistance - non-destructiveness - are the ideals to be attained through less and less worldliness, less and less resistance, less and less destructiveness. Keep the ideal in view and work towards it. None can live in the world without resistance, without destruction, without desire. The world has not come to that state yet when the ideal can be realised in society. ~ swami-vivekananda, @wisdomtrove
210:The ideal of faith in ourselves is of the greatest help to us. If faith in ourselves had been more extensively taught and practiced, I am sure a very large portion of the evils and miseries that we have would have vanished. Throughout the history of mankind, if any motive power has been more potent than another in the lives of all great men and women, it is that of faith in themselves. ~ swami-vivekananda, @wisdomtrove
211:When young men or women are beginning life, the most important period, it is often said, is that in which their habits are formed. That is a very important period. But the period in which the ideals of the young are formed and adopted is more important still. For the ideal with which you go forward to measure things determines the nature, so far as you are concerned, of everything you meet. ~ henry-ward-beecher, @wisdomtrove
212:All women are brought up from the very earliest years in the belief that their ideal of character is the very opposite to that of men; not self-will, and government by self-control, but submission and yielding to the control of others. All the moralities tell them that it is their nature to live for others; to make complete abnegation of themselves, and to have no life but in their affections. ~ john-stuart-mill, @wisdomtrove
213:Oh my God, does art engender humanity? It awakens your humanity. But humanity has nothing to do with political theory. Political theory is in the interests of one group of humanity, or one ideal for humanity. But humanity-my heavens, that's what proper art renders. We have a paradox. Going into the deepest aspects of inner space connects you with something that is the most vital for the outer realm. ~ joseph-campbell, @wisdomtrove
214:To work effectively you need uninterrupted blocks of time in which you can complete meaningful work. When you know for certain that you won't be interrupted, your productivity is much, much higher. When you sit down to work on a particularly intense task, dedicate blocks of time to the task during which you will not do anything else. I've found that a minimum of 90 minutes is ideal for a single block. ~ steve-pavlina, @wisdomtrove
215:Pleasure is not the goal of man, but knowledge. Pleasure and happiness comes to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers. ~ swami-vivekananda, @wisdomtrove
216:The Founding Father expressed in words for all to read the ideal of Government based upon the dignity of the individual. That ideal previously had existed only in the hearts and minds of men. They produced the timeless documents upon which the Nation is rounded and has grown great. They, recognizing God as the author of individual fights, declared that the purpose of Government is to secure those rights. ~ dwight-eisenhower, @wisdomtrove
217:As a cultural-intellectual power and a moral ideal, collectivism died in World War II. If we are still rolling in its direction, it is only by the inertia of a void and the momentum of disintegration. A social movement that began with the ponderous, brain-cracking, dialectical constructs of Hegel and Marx, and ends up with a horde of morally unwashed children stamping their foot and shrieking: "I want it now is through." ~ ayn-rand, @wisdomtrove
218:During my lifetime, I have dedicated myself to this struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die. ~ nelson-mandela, @wisdomtrove
219:Man is not by any means of fixed and enduring form (this, in spite of suspicions to the contrary on the part of their wise men, was the ideal of the ancients). He is nothing else than the narrow and perilous bridge between nature and spirit. His innermost destiny drives him on to the spirit and to God. His innermost longing draws him back to nature, the mother. Between the two forces his life hangs tremulous and irresolute. ~ hermann-hesse, @wisdomtrove
220:In the Gospels, for instance, we sometimes find the kingdom of heaven illustrated by principles drawn from observation of this world rather than from an ideal conception of justice; ... They remind us that the God we are seeking is present and active, that he is the living God; they are doubtless necessary if we are to keep religion from passing into a mere idealism and God into the vanishing point of our thought and endeavour. ~ george-santayana, @wisdomtrove
221:For myself, I like a universe that, includes much that is unknown and, at the same time, much that is knowable. A universe in which everything is known would be static and dull, as boring as the heaven of some weak-minded theologians. A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. And I would guess that this is not really much of a coincidence. ~ carl-sagan, @wisdomtrove
222:The secret of Greek Art is its imitation of nature even to the minutest details; whereas the secret of Indian Art is to represent the ideal. The energy of the Greek painter is spent in perhaps painting a piece of flesh, and he is so successful that a dog is deluded into taking it to be a real bit of meat and so goes to bite it. Now, what glory is there in merely imitating nature? Why not place an actual bit of flesh before the dog? ~ swami-vivekananda, @wisdomtrove
223:The ideal is unnatural naturalness, or natural unnaturalness. I mean it is a combination of both. I mean here is natural instinct and here is control. You are to combine the two in harmony. Not if you have one to the extreme, you'll be very unscientific. If you have another to the extreme, you become, all of a sudden, a mechanical man No longer a human being. It is a successful combination of both. That way it is a process of continuing growth. ~ bruce-lee, @wisdomtrove
224:Seek ye first the kingdom of God, and everything shall be added unto you. This is the one great duty, this is renunciation. Live for an ideal, and leave no place in the mind for anything else. Let us put forth all our energies to acquire that which never fails-our spiritual perfection. If we have true yearning for realization, we must struggle, and through struggle growth will come. We shall make mistakes, but they may be angels unawares. ~ swami-vivekananda, @wisdomtrove
225:The freedom of thought and action we Americans enjoy today seems as natural as the air we breathe. But there is a danger we may take this freedom for granted. We must never forget it was bought for us at a great price. The brave and resourceful Americans whose sacrifices gained our Independence and preserved it for more than 200 years against formidable foes have set an example of unflinching loyalty to the ideal of liberty and justice for all. ~ ronald-reagan, @wisdomtrove
226:The ideal woman which is in every man's mind is evoked by a word or phrase or the shape of her wrist, her hand. The most beautiful description of a woman is by understatement. Remember, all Tolstoy ever said to describe Anna Karenina was that she was beautiful and could see in the dark like a cat. Every man has a different idea of what's beautiful, and it's best to take the gesture, the shadow of the branch, and let the mind create the tree. ~ william-faulkner, @wisdomtrove
227:All the controversialists who have become conscious of the real issue are already saying of our ideal exactly what used to be said of the Socialists' ideal. They are saying that private property is too ideal not to be impossible. They are saying that private enterprise is too good to be true. They are saying that the idea of ordinary men owning ordinary possessions is against the laws of political economy and requires an alteration in human nature. ~ g-k-chesterton, @wisdomtrove
228:How can we satisfy ourselves without going on in infinitum? And, after all, what satisfaction is there in that infinite progression? Let us remember the story of the Indian philosopher and his elephant. It was never more applicable than to the present subject. If the material world rests upon a similar ideal world, this ideal world must rest upon some other; and so on, without end. It were better, therefore, never to look beyond the present material world. ~ david-hume, @wisdomtrove
229:One might compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go. ~ sigmund-freud, @wisdomtrove
230:In India the mother is the center of the family and our highest ideal. She is to us the representative of God, as God is the mother of the universe. It was a female sage who first found the unity of God, and laid down this doctrine in one of the first hy mns of the Vedas. Our God is both personal and absolute, the absolute is male, the personal, female. And thus it comes that we now say: &
231:Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's there ~ bob-dylan, @wisdomtrove
232:Never mind failures; they are quite natural, they are the beauty of life, these failures. What would life be without them? It would not be worth having if it were not for struggles. Where would be the poetry of life? Never mind the struggles, the mistakes. I never heard a cow tell a lie, but it is only a cow-never a man. So never mind these failures, these little backslidings; hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. ~ swami-vivekananda, @wisdomtrove
233:The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best. ~ swami-vivekananda, @wisdomtrove
234:I can only think seriously of trying to live up to an ideal, to improve myself, if I am split in two pieces. There must be a good “I” who is going to improve the bad “me.” “I,” who has the best intentions, will go to work on wayward “me,” and the tussle between the two will very much stress the difference between them. Consequently “I” will feel more separate than ever, and so merely increase the lonely and cut-off feelings which make “me” behave so badly. ~ alan-watts, @wisdomtrove
235:You Europeans know nothing about America. Because we amass large fortunes you think we care for nothing but money. We are nothing for it; the moment we have it we spend it, sometimes well, sometimes ill, but we spend it. Money is nothing to us; it's merely the symbol of success. We are the greatest idealists in the world; I happen to think that we've set our ideal on the wrong objects; I happen to think that the greatest ideal man can set before himself is self-perfection. ~ william-somerset-maugham, @wisdomtrove
236:Time, among all concepts in the world of physics, puts up the greatest resistance to being dethroned from ideal continuum to the world of the discrete, of information, of bits... . Of all obstacles to a thoroughly penetrating account of existence, none looms up more dismayingly than &
237:It is this idea &
238:The majority, being satisfied with the ways of mankind as they now are (for it is they who make them what they are), cannot comprehend why those ways should not be good enough for everybody; and what is more, spontaneity forms no part of the ideal of the majority of moral and social reformers, but is rather looked on with jealousy, as a troublesome and perhaps rebellious obstruction to the general acceptance of what these reformers, in their own judgment, think would be best for mankind. ~ john-stuart-mill, @wisdomtrove
239:Looking back over a decade one sees the ideal of a university become a myth, a vision, a meadow lark among the smoke stacks. Yet perhaps it is there at Princeton, only more elusive than under the skies of the Prussian Rhineland or Oxfordshire; or perhaps some men come upon it suddenly and possess it, while others wander forever outside. Even these seek in vain through middle age for any corner of the republic that preserves so much of what is fair, gracious, charming and honorable in American life. ~ f-scott-fitzgerald, @wisdomtrove
240:Since opposed principles, or ideologies, are irreconcilable, wars fought over principle will be wars of mutual annihilation. But wars fought for simple greed will be far less destructive, because the aggressor will be careful not to destroy what he is fighting to capture. Reasonable - that is, human - men will always be capable of compromise, but men who have dehumanized themselves by becoming the blind worshipers of an idea or an ideal are fanatics whose devotion to abstractions makes them the enemies of life. ~ alan-watts, @wisdomtrove
241:The only thing for which we can combine is the underlying ideal of Socialism; justice and liberty. But it is hardly strong enough to call this ideal underlying. It is almost completely forgotten. It has been buried beneath layer after layer of doctnaire priggishness, party squabbles and half-backed progressivism until it is like a diamond hidden under a monition of dung. The job of the Socialist is to get it out again. Justice and liberty! Those are the words that have got to ring like a bugle across the world. ~ george-orwell, @wisdomtrove
242:That the Hindus, absorbed in the ideal, lacked in realistic observation is evident from this. Take painting and sculpture. What do you see in the Hindu paintings? All sorts of grotesque and unnatural figures. What do you see in a Hindu temple? A Chaturbhanga Narayana or some such thing. But take into consideration any Italian picture or Grecian statue-what a study of nature you find in them! A gentleman for twenty years sat burning a candle in his hand, in order to paint a lady carrying a candle in her hand. ~ swami-vivekananda, @wisdomtrove
243:There can be no love so long as there is lust- even a speck of it, as it were, in the heart. None but men of great renunciation, none but mighty giants among men, have a right to that Love Divine. If that highest ideal of love is held out to the masses, it will indirectly tend to stimulate its worldly which dominates the heart of man- for, meditating on love to God by thinking of oneself as His wife or beloved, one would very likely be thinking most of the time of one's own wife- the result is too obvious to point out. ~ swami-vivekananda, @wisdomtrove
244:Finally, I believe in an America where religious intolerance will someday end; where all men and all churches are treated as equal; where every man has the same right to attend or not attend the church of his choice; where there is no Catholic vote, no anti-Catholic vote, no bloc voting of any kind; and where Catholics, Protestants and Jews, at both the lay and pastoral level, will refrain from those attitudes of disdain and division which have so often marred their works in the past, and promote instead the American ideal of brotherhood. ~ john-f-kennedy, @wisdomtrove
245:One might suppose that reality must be held to at all costs. However, though that may be the moral thing to do, it is not necessarily the most useful thing to do. The Greeks themselves chose the ideal over the real in their geometry and demonstrated very well that far more could be achieved by consideration of abstract line and form than by a study of the real lines and forms of the world; the greater understanding achieved through abstraction could be applied most usefully to the very reality that was ignored in the process of gaining knowledge. ~ isaac-asimov, @wisdomtrove
246:If you asked twenty good men to-day what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you asked almost any of the great Christians of old he would have replied, Love - You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance. The negative ideal of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them ourselves, as if our abstinence and not their happiness was the important point. ~ c-s-lewis, @wisdomtrove
247:What astonishing changes a few years are capable of producing! I am told that even respectable characters speak of a monarchical form of government without horror. From thinking proceeds speaking, thence to acting is often but a single step. But how irrevocable and tremendous! What a triumph for the advocates of despotism to find that we are incapable of governing ourselves, and that systems founded on the basis of equal liberty are merely ideal and falacious! Would to God that wise measures may be taken in time to avert the consequences we have but too much reason to apprehend. ~ george-washington, @wisdomtrove
248:How many times have you said, &
249:The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’ The capitalist–consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money and that the masses give free reign to their cravings and passions and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How though do we know that we'll really get paradise in return? We've seen it on television. ~ yuval-noah-harari, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Death preserves an ideal. ~ Rosie Thomas,
2:Life is real, not ideal. ~ Heather Muzik,
3:Imagine your ideal lifestyle ~ Marie Kond,
4:My ideal weight is moobless. ~ Albie Sachs,
5:Everything is ideal to its parent. ~ Sophocles,
6:To be an ideal guest, stay at home. ~ E W Howe,
7:The actual well seen is ideal. ~ Thomas Carlyle,
8:Idea lady is the ideal lady! ~ Israelmore Ayivor,
9:That's my ideal day, time with my boys. ~ Kenny G,
10:but it’s not an ideal location. ~ Paolo Bacigalupi,
11:You need contradictions to make an ideal. ~ Alex Shakar,
12:Life without an ideal is spiritual death. ~ Emma Goldman,
13:This is not, however, an ideal Universe, ~ Douglas Adams,
14:blind love finds ideal beauty everywhere. ~ Anton Chekhov,
15:My ideal community? Anywhere but here. ~ Melina Marchetta,
16:Now is the time to lead your ideal life. ~ Phil Cousineau,
17:The ideal of calm exists in a sitting cat. ~ Jules Renard,
18:A romantic striving for an impossible ideal. ~ Ron Chernow,
19:My ideal weight is 205, actually. ~ Philip Seymour Hoffman,
20:Ideal legislators do not vote their interests. ~ John Rawls,
21:Seventy per cent humidity is ideal for vocal cords. ~ Bjork,
22:Sprawl is the American ideal way to develop. ~ Richard Lamm,
23:Any parent knows how to be the ideal parent. ~ Emma Donoghue,
24:Lying is simply the soul’s ideal language. ~ Fernando Pessoa,
25:My ideal travel companions are my family. ~ Pharrell Williams,
26:The ideal companion in bed is a good book. ~ Robertson Davies,
27:For many, immaturity is an ideal, not a defect. ~ Mason Cooley,
28:Ideal relationship is based on giving. ~ Maharishi Mahesh Yogi,
29:James Cagney as a baby is not my ideal thing. ~ John Krasinski,
30:Golf is an ideal diversion, but a ruinous disease. ~ B C Forbes,
31:Life isn’t always ideal, not for most people. ~ Caroline Kepnes,
32:My ideal summer day was reading on the porch. ~ Harold E Varmus,
33:Stoicism as the ideal “personal operating system ~ Ryan Holiday,
34:The ideal is to feel at home anywhere, everywhere. ~ Geoff Dyer,
35:The ideal man takes joy in doing favors for others. ~ Aristotle,
36:A round of golf is the ideal antidote to stress. ~ Bruce Forsyth,
37:A rubber plant is just about the ideal family. ~ Haruki Murakami,
38:Reading and the Democratic Ideal of Education ~ Mortimer J Adler,
39:... resistance to tyranny is man's highest ideal. ~ Emma Goldman,
40:That ideal reader suffering from an ideal insomnia. ~ James Joyce,
41:The ideal of man is to see God in everything. ~ Swami Vivekananda,
42:A nation writes its history in the image of its ideal. ~ Abba Eban,
43:Courage is temperamental, scientific, ideal. ~ Ralph Waldo Emerson,
44:Sting's my ideal man, because he's a real man. ~ Alexander McQueen,
45:The ideal beauty is a fugitive which is never found. ~ Joan Rivers,
46:The ideal was the light; the real, the shadow. ~ Philip Jos Farmer,
47:The more perfect the ideals, the less ideal the methods. ~ Ken Liu,
48:To call a situation hopeless is to call it ideal. ~ Frank H Knight,
49:Virginity is the ideal of those who want to deflower. ~ Karl Kraus,
50:An ideal's love-fraught, imperious call ~ Josephine Preston Peabody,
51:A style similar to Song Hye Gyo's is my ideal type. ~ Lee Byung hun,
52:In one word, this ideal is that you are divine. ~ Swami Vivekananda,
53:Male bonobos really don't fit the human male ideal. ~ Frans de Waal,
54:The ideal way to win a championship is step by step. ~ Phil Jackson,
55:My ideal guy would be funny and fun to be around. ~ Miranda Cosgrove,
56:To be "normal" is a splendid ideal for the unsuccessful. ~ Carl Jung,
57:Evolution ever climbing after some ideal good, ~ Alfred Lord Tennyson,
58:Style is the form of the ideal; rhythm is its movement. ~ Victor Hugo,
59:The ideal is not believing in, but believing from. ~ Eric Butterworth,
60:The principle of realism means denial of the ideal. ~ Gustave Courbet,
61:The soul has greater need of the ideal than of the real ~ Victor Hugo,
62:This means visualizing the ideal lifestyle you dream of. ~ Marie Kond,
63:Two weeks is about the ideal length of time to retire. ~ Alex Comfort,
64:Un faetón bajo con un buen par de jacas sería lo ideal. ~ Jane Austen,
65:A good rule always describes the ideal performance. ~ Mortimer J Adler,
66:“To be "normal" is a splendid ideal for the unsuccessful.” ~ Carl Jung,
67:Whoever reaches his ideal transcends it eo ipso. ~ Friedrich Nietzsche,
68:All great men are play actors of their own ideal. ~ Friedrich Nietzsche,
69:An ideal wife is any woman who has an ideal husband. ~ Booth Tarkington,
70:Certainty is an unrealistic and unattainable ideal ~ William Lane Craig,
71:Fana, the merging in the ideal. In order to attain ~ Hazrat Inayat Khan,
72:It's not ideal to have three films coming out at once. ~ George Clooney,
73:My ideal reader is somebody who reads my poems out loud. ~ James Arthur,
74:Our life dreams the Utopia. Our death achieves the Ideal. ~ Victor Hugo,
75:Style is the shape the ideal takes, rhythm, its movement. ~ Victor Hugo,
76:Success as a result of industry is a peasant's ideal. ~ Wallace Stevens,
77:You cannot seek for the ideal outside the realm of reality. ~ Leon Blum,
78:Cats have nine lives. Makes them ideal for experimentation. ~ Jimmy Carr,
79:Conservatism leads nowhere; it satisfies no ideal. ~ John Maynard Keynes,
80:Education should bring to light the ideal of the individual. ~ Jean Paul,
81:Happiness is ideal, it is the work of the imagination. ~ Marquis de Sade,
82:Happiness is not an ideal of reason, but of imagination. ~ Immanuel Kant,
83:Normality is a fine ideal for those who have no imagination. ~ Carl Jung,
84:The ideal love affair should be conducted by post. ~ George Bernard Shaw,
85:The ideal man doesn't exist. A husband is easier to find. ~ Britt Ekland,
86:Under the ideal measure of values there lurks the hard cash. ~ Karl Marx,
87:Life only makes sense when our highest ideal is to serve Christ! ~ Neymar,
88:No man fights or dies for a leader. He dies for an ideal. ~ Colleen Oakes,
89:Realism...is a kind of disappointed tribute to the ideal. ~ Roger Scruton,
90:The superman is a premature ideal, one that presupposes man. ~ Karl Kraus,
91:I have tried to do what is true and not ideal. ~ Henri de Toulouse Lautrec,
92:Love is an ideal thing, marriage a real thing ~ Johann Wolfgang von Goethe,
93:Reality does not conform to the ideal, but confirms it. ~ Gustave Flaubert,
94:But the ideal is terribly difficult to grasp or to hold. ~ Jawaharlal Nehru,
95:Have a definite, clear, practical ideal - a goal, an objective. ~ Aristotle,
96:Love is an ideal thing, marriage a real thing. ~ Johann Wolfgang von Goethe,
97:Solitude would be ideal if you could pick the people to avoid. ~ Karl Kraus,
98:There is no force so democratic as the force of an ideal. ~ Calvin Coolidge,
99:I'm what a normal, healthy, ideal American should be like. ~ George McGovern,
100:individual autonomy hardly seems the ideal we should aim for. ~ Atul Gawande,
101:It is an imperfect solution to a less than ideal situation. ~ Sylvain Neuvel,
102:Success is the progressive realization of a worthy ideal. ~ Earl Nightingale,
103:The Ideal is in thyself, the impediments too is in thyself. ~ Thomas Carlyle,
104:Love imperfectly. Be a love idiot. Let yourself forget any love ideal. ~ Sark,
105:My ideal of manliness is to be incapable of doing anything ~ Robert Pattinson,
106:The ideal has many names, and beauty is but one of them. ~ W Somerset Maugham,
107:Each model I have represents a type of ideal women to me. ~ Yves Saint Laurent,
108:Everything was absolutely ideal on the day I bombed the Pentagon. ~ Bill Ayers,
109:My ideal prom date would have to be cute, funny, sweet, nice. ~ Kendall Jenner,
110:The ideal attitude is to be physically loose and mentally tight. ~ Arthur Ashe,
111:The ideal man is his own best friend and takes delight in privacy. ~ Aristotle,
112:The most ideal approach to advance is the way of opportunity. ~ John F Kennedy,
113:An ideal culture is one that makes a place for every human gift ~ Margaret Mead,
114:An overcrowded world is the ideal place in which to be lonely. ~ Brian W Aldiss,
115:He who attains his ideal, precisely thereby surpasses it. ~ Friedrich Nietzsche,
116:I can't say I had an ideal father, and I'm not a father myself. ~ Steven Saylor,
117:One who reaches his ideal has by so doing gone beyond it. ~ Friedrich Nietzsche,
118:The ideal of beauty is simplicity and tranquility. ~ Johann Wolfgang von Goethe,
119:The ideal scientist thinks like a poet and works like a bookkeeper ~ E O Wilson,
120:An ideal form of government is democracy tempered with assassination. ~ Voltaire,
121:Excellence isn't a one-week or one-year ideal. It's a constant. ~ Michael Jordan,
122:Our shortcomings are the eyes with which we see the ideal. ~ Friedrich Nietzsche,
123:We consider that the United Nations' ideal is a Jewish ideal. ~ David Ben Gurion,
124:As far as your personal requirements are concerned, the ideal is to ~ Dalai Lama,
125:Discouraging smoking and drinking is a left ideal. ~ Jose Luis Rodriguez Zapatero,
126:Even imperfection itself may have its ideal or perfect state. ~ Thomas de Quincey,
127:experiment, explore and experience – the ideal way to educate oneself. ~ Samarpan,
128:Idolatry is permissible in Hinduism when it sub serves an ideal. ~ Mahatma Gandhi,
129:I'm talking ideal, I live in heaven, and my stomach is bottomless. ~ Ilana Glazer,
130:The ideal husband understands every word his wife doesn't say. ~ Alfred Hitchcock,
131:We’ve found the ideal size for a sprint to be seven people or fewer. ~ Jake Knapp,
132:An ideal cannot wait for its realization to prove its validity. ~ George Santayana,
133:Art is the indispensable medium for the communication of a moral ideal. ~ Ayn Rand,
134:In an ideal world, pressure should come from below and from the top. ~ Frank Gehry,
135:It is liberty, not democracy, that is America’s highest ideal. ~ Charles C W Cooke,
136:The goal of an ideal partner isn’t to complete you. It’s to augment you. ~ Unknown,
137:Very few of us are succeeding in giving our parents the ideal death. ~ Katy Butler,
138:What? A great man? I only ever see the ape of his own ideal. ~ Friedrich Nietzsche,
139:...and a bottom which was the Platonic ideal of all English bottomry. ~ Zadie Smith,
140:A world from which solitude is extirpated, is a very poor ideal. ~ John Stuart Mill,
141:I absolutely realize that a celebrity spokesperson is not ideal. ~ Janeane Garofalo,
142:Ideal society is a drama enacted exclusively in the imagination. ~ George Santayana,
143:In an ideal world for me, school lunch would be free for everybody. ~ Tom Colicchio,
144:Success is the progressive realization of a worthy goal or ideal ~ Earl Nightingale,
145:The eternal mistake of mankind is to set up an attainable ideal. ~ Aleister Crowley,
146:I just love the ideal of the surreal quality of putting it on a shoe. ~ Jeremy Scott,
147:My ideal travel companions are my surfboard, wetsuit, and guitar. ~ Alexander Ludwig,
148:Success is the progressive realization of a worthy goal or ideal. ~ Earl Nightingale,
149:The ideal life is that which has few friends, but many acquaintances. ~ Humphry Davy,
150:You can be with other people, which is ideal, or you can be alone. ~ Jean Luc Godard,
151:Death is never sweet, not even if it is suffered for the highest ideal. ~ Erich Fromm,
152:Every novel is an ideal plane inserted into the realm of reality. ~ Jorge Luis Borges,
153:In an ideal world, both parties would desire to uphold the Constitution, ~ Ben Carson,
154:My ideal is to wake up in the morning and run around the meadow naked. ~ Daryl Hannah,
155:The attainment of an ideal is often the beginning of a disillusion. ~ Stanley Baldwin,
156:The ideal editor will hold you to the best of yourself in the piece. ~ Alexander Chee,
157:To subdue matter is the first step; to realize the ideal is the second. ~ Victor Hugo,
158:Credo, ideal, mulher ou profissão - tudo isso é a cela e as algemas. ~ Fernando Pessoa,
159:Good friends, good books and a sleepy conscience: this is the ideal life. ~ Mark Twain,
160:I bought an ideal gift for my mother-in-law - a battery-operated mouth. ~ Milton Berle,
161:ideal state might look like: “Who could object to that?” The answer, I ~ Robert Harris,
162:Maybe he doesn't like real women, only ideal women he puts on pedestals. ~ Jessica Pan,
163:"True education can only result from naked reality, not a delusive ideal." ~ Carl Jung,
164:We’ve found the ideal size for a sprint to be seven people or fewer. With ~ Jake Knapp,
165:What? A great man? I always see only the actor of his own ideal. ~ Friedrich Nietzsche,
166:Blessed is he who carries within himself a God, an ideal, and obeys it. ~ Louis Pasteur,
167:Good friends, good books, and a sleepy conscience: this is the ideal life. ~ Mark Twain,
168:I don't at all search for an ideal woman, but several ideal women. ~ Yves Saint Laurent,
169:Live for an ideal and leave no place in the mind for anything else. ~ Swami Vivekananda,
170:The ideal photographic document would appear to be without author or art. ~ Lewis Baltz,
171:This sort of adoration of the real is but a heightening of the beau ideal. ~ Lord Byron,
172:Art is not a study of positive reality, it is the seeking for ideal truth. ~ John Ruskin,
173:Life in common among people who love each other is the ideal of happiness. ~ George Sand,
174:Morality which is based on ideas, or on an ideal, is an unmitigated evil. ~ D H Lawrence,
175:Never mistake law for justice. Justice is an ideal, and law is a tool. ~ L E Modesitt Jr,
176:Reading was not a fallback position for her but an ideal state of being. ~ Laura Lippman,
177:The Australian tour was good for us; it was ideal preparation for us. ~ Sachin Tendulkar,
178:"To be ideal is impossible, and remains therefore an unfulfilled postulate." ~ Carl Jung,
179:Jesus is ideal and wonderful, but you Christians - you are not like him. ~ Mahatma Gandhi,
180:OF COURSE I'd like to be the ideal mother. But I'm too busy raising children. ~ Bil Keane,
181:The function of an ideal is not to be realized but, like that of the North ~ Edward Abbey,
182:We cannot set up, out of our heads, something we regard as an ideal society. ~ John Dewey,
183:you will fall, remain, or rise with your thoughts, your Vision, your Ideal. ~ James Allen,
184:Brotherhood is an ideal better understood by example than precept! ~ Paramahansa Yogananda,
185:Buenos amigos, buenos libros y una consciencia dormida; esa es la vida ideal. ~ Mark Twain,
186:coffee, followed by a nap of ten to twenty minutes, is the ideal technique ~ Daniel H Pink,
187:it was a good rule not to expect the ideal but to enjoy what is possible. ~ Elena Ferrante,
188:My ideal date would involve painful silence. My ideal date wouldn't involve me. ~ Sam Pink,
189:My ideal world is, we're there, we're in the EU, trying to make it better. ~ Boris Johnson,
190:Of course, the ideal position for reading is something you can never find. ~ Italo Calvino,
191:The ideal state for a philosopher, indeed, is celibacy tempered by polygamy. ~ H L Mencken,
192:Always the Ideal beckoned from afar.
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
193:A stream of ideal tendency embedded in the external structure of the world. ~ William James,
194:I've given my life to the principle and the ideal of memory, and remembrance. ~ Elie Wiesel,
195:Man with the great M is only an ideal, the species only something thought of. ~ Max Stirner,
196:My ideal goal is to "mature" into childhood. That would be genuine maturity. ~ Bruno Schulz,
197:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
198:A Divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo,
199:A hustler represents the ideal combination: work and talk fused together. ~ Chris Guillebeau,
200:All governments are in equal measure good and evil. The best ideal is anarchy. ~ Leo Tolstoy,
201:Every time you stand up for an ideal, you send forth a tiny ripple of hope. ~ Robert Kennedy,
202:idleness is the ideal of genius, and indolence the virtue of the Romantic. ~ Jostein Gaarder,
203:My ideal picture of citizenship will always be an argument, not a sing-along. ~ Sarah Vowell,
204:The ideal reader cannot sleep when holding the writer he was meant to be with. ~ Zadie Smith,
205:To do nothing and get something, formed a boy's ideal of a manly career. ~ Benjamin Disraeli,
206:A million lotuses swaying on one stem,
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
207:in an ideal world, you’d be able to pick beef puddings from a beef pudding tree. ~ K J Parker,
208:I would not look good as a splatter on the floor. It's not my ideal body type ~ Lev A C Rosen,
209:My ideal guy is my future husband. Not sure who he is yet, but he's out there. ~ Tyler Oakley,
210:My ideal reader is me. And yes, my ideal reader comes with me and is forgiving. ~ Neil Gaiman,
211:Política não é apenas ideal, é caminho para se aproximar do ideal ~ Fernando Henrique Cardoso,
212:The ideal girl is driven, working on something other than modeling or being a singer. ~ Drake,
213:The ideal of service and the urge to practice it form the very heart of education. ~ Sai Baba,
214:The ideal set up would be to own an NBA team, a D-League team, and a WNBA team. ~ Ted Leonsis,
215:The road to perdition has ever been accompanied by lip service to an ideal. ~ Albert Einstein,
216:We mistrust anything that too strongly challenges our ideal of mediocrity. ~ Robertson Davies,
217:What? A great man? I always see merely the play-actor of his own ideal. ~ Friedrich Nietzsche,
218:Choice is the declaration by self that a certain ideal of self shall be realized. ~ John Dewey,
219:Holmes serves as an ideal model of how we can learn to see and think better. ~ Maria Konnikova,
220:In an ideal world, I'd spend every weekend at my home in Zermatt in Switzerland. ~ Vanessa Mae,
221:I suppose what one wants really is ideal company and books are ideal company. ~ Anita Brookner,
222:I think the ideal situation for a family is to be completely incestuous. ~ William S Burroughs,
223:I’ve learned to envision the ideal end to any project before I begin it now— ~ Timothy Ferriss,
224:The Ideal age for marriage in men is 35. The Ideal age for marriage in women is 18 ~ Aristotle,
225:Do not try to produce an ideal child, it would find no fitness in this world. ~ Herbert Spencer,
226:Ideal ar fi ca arta să ne dea răspunsurile pe care nu le primim de la oameni. ~ Alain de Botton,
227:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
228:The ideal home: big enough for you to hear the children, but not very well. ~ Mignon McLaughlin,
229:The ideal visions of one age eventually are seen as its excesses by the next. ~ Lillian B Rubin,
230:We criticize a man or a book most sharply when we sketch out their ideal. ~ Friedrich Nietzsche,
231:Written words, if carefully laid down, represent the civilized ideal of reason. ~ Brian Herbert,
232:Ahimsa is the highest ideal. It is meant for the brave, never for the cowardly. ~ Mahatma Gandhi,
233:If your eyes saw souls instead of bodies, how different our ideal of beauty would be ~ Elin Peer,
234:Medicine would be the ideal profession if it did not involve giving pain. ~ Samuel Hopkins Adams,
235:Si fuéramos de naturaleza ideal, podríamos conformarnos con los movimientos del sol. ~ Anonymous,
236:The ideal in Martial Arts is humanitarianism. Accomplishment uses diligence as a goal. ~ Yip Man,
237:The ideal scientist thinks like a poet and only later works like a bookkeeper. ~ Edward O Wilson,
238:All human things do require to have an ideal in them; to have some soul in them. ~ Thomas Carlyle,
239:Issues are important, yes, but issues come and go. America as an ideal is timeless. ~ Paul Kengor,
240:Only the Eternal's strength in us can dare
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
241:The ode lives upon the ideal, the epic upon the grandiose, the drama upon the real. ~ Victor Hugo,
242:Time's sun-flowers' gaze at gold Eternity:
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
243:When the gap between ideal and real becomes too wide, the system breaks down. ~ Barbara W Tuchman,
244:From his own experience, Alex knew that parental love is an ideal, not a guarantee. ~ Lisa Kleypas,
245:In the ideal sense nothing is uninteresting; there are only uninterested people. ~ Brooks Atkinson,
246:Not living for food, but living for the sake of an ideal, that is the goal of education ~ Sai Baba,
247:Socialism is the ideal state, but it can never be achieved while man is so selfish. ~ Annie Besant,
248:There is no greater stupidity or meanness than to take uniformity for an ideal. ~ George Santayana,
249:To be an illustration seems to me the only ideal worthy of a contemporary woman. ~ Fernando Pessoa,
250:Yeah, I'm over forty, flighty, and fluffy- I'd say I'm not ideal bouncer material. ~ Jen Lancaster,
251:ask always what’s the best real possibility, not what’s the ultimate ideal imagining. ~ Adam Gopnik,
252:Busted is not the ideal band I'd like to be in by any stretch of the imagination. ~ Charlie Simpson,
253:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
254:Choose your ideal clients so you work only with people who inspire and energize you. ~ Michael Port,
255:Courtesy costs nothing, which makes it the ideal gift when you’re as cheap as I am. ~ Mark Lawrence,
256:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
257:I see only the ideal. But no ideals have ever been fully successful on this earth. ~ Isadora Duncan,
258:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
259:The higher the love, the more demands will be made on us to conform to that ideal. ~ Fulton J Sheen,
260:We are human less by virtue of our ideal goals than by the vice of our inferiority. ~ James Hillman,
261:What at night had been perfect and ideal was by day the more or less defective real. ~ Thomas Hardy,
262:A perfect human being: Man in search of his ideal of perfection. Nothing less. ~ Vilayat Inayat Khan,
263:I have a certain avoidance of reality that makes fantasy an ideal choice for me. ~ Maggie Stiefvater,
264:In the supremacy of self-control consists one of the perfections of the ideal man. ~ Herbert Spencer,
265:It is high time the ideal of success should be replaced with the ideal of service. ~ Albert Einstein,
266:The American ideal, after all, is that everyone should be as much alike as possible. ~ James Baldwin,
267:The ideal college is Mark Hopkins on one end of a log and a student on the other. ~ James A Garfield,
268:Those who would sacrifice a generation to realize an ideal are the enemies of mankind. ~ Eric Hoffer,
269:Together, we will become the ideal bohemian couple—equal in love and work.” “Truly? ~ Marie Benedict,
270:Set-backs in efforts to implement an ideal do not prove that the ideal is wrong... ~ Dag Hammarskjold,
271:The ideal place for me is the one in which it is most natural to live as a foreigner. ~ Italo Calvino,
272:Woman is a vulgar animal from whom man has created an excessively beautiful ideal. ~ Gustave Flaubert,
273:Your ideal customers will be attracted to your business because it speaks to them. ~ Mike Michalowicz,
274:An Enlightened Master is ideal only if your goal is to become a Benighted Slave. ~ Robert Anton Wilson,
275:Because the world is radically new, the ideal encyclopedia should be radical, too. ~ Charles Van Doren,
276:He was too handsome, too strong-willed, too wealthy, too daring, and otherwise not ideal. ~ Becky Wade,
277:I have this theory - that if we're told we're bad, then that's the only ideal we'll ever have. ~ Jewel,
278:My goal is just to get healthy as far as what my ideal weight has to be for my height. ~ Sean Kingston,
279:Seeking the ideal has a long history, it produces many saints but few paradigm changes. ~ Dave Snowden,
280:Set up as an ideal the facing of reality as honestly and as cheerfully as possible. ~ Karl A Menninger,
281:The American ideal is, after all, that everyone should be as much alike as possible. ~ James A Baldwin,
282:The newly emerging ideal was solitude, purity, perfect waves far from civilization. ~ William Finnegan,
283:The statesman’s business was not the theoretical ideal but rather the practical reality. ~ Greg Weiner,
284:Despair at not reaching ideal perfection are among the reasons given. Again it is said. ~ Nikolai Gogol,
285:He who cherishes a beautiful vision, a lofty ideal in his heart, will one day realize it. ~ James Allen,
286:Ideal goals are a menace in themselves, as much in more modern philosophers as in Plato. ~ Moses Finley,
287:My parents' long and happy marriage was a great ideal to live up to, but a tough one. ~ Olivia Williams,
288:Perfection is only an ideal for man; it cannot be attained, for man is made imperfect. ~ Mahatma Gandhi,
289:That's the ideal meeting...once upon a time, only once, unexpectedly, then never again. ~ Helen Oyeyemi,
290:The content of the ideal is a desire to return to the perfection of an imaginary past. ~ Johan Huizinga,
291:There are ideal series of events which run parallel with the real ones. They rarely coincide. ~ Novalis,
292:Christianity is simply the ideal form of manhood represented to us by Jesus Christ. ~ Henry Ward Beecher,
293:France will always be France no matter what, but America involves striving toward an ideal. ~ Rich Lowry,
294:It was an ideal day for football - too cold for the spectators and too cold for the players. ~ Red Smith,
295:Of course, the ideal scenario for parenting is obviously two parents of a mature age. ~ Jennifer Aniston,
296:Pulverized by literature,' thought Miss Laburnum. 'The ideal way for a librarian to die. ~ Margaret Mahy,
297:The fact is, there is only one body ideal in fashion, and most likely, you don't have it. ~ Stacy London,
298:The forest, the virgin forest, the life of a woodcutter—that has always been my ideal. ~ Thomas Bernhard,
299:Hotels are wonderful inventions, but they are not the ideal window to the soul of a nation. ~ Eric Weiner,
300:In the ideal state a leader ensures that each man is effective in just the right capacity. ~ Timur Vermes,
301:So why are economists obsessed with competition as an ideal state? It’s a relic of history. ~ Peter Thiel,
302:The ideal adventurer needs... the quality of not being content to mind his own affairs... ~ P G Wodehouse,
303:The ideal never yet was real made. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
304:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
305:tyranny was not an ideal to avoid but a creeping evil that must constantly be fought off. ~ Chris Dietzel,
306:In an ideal world, where there are only good states, power would be largely irrelevant. ~ John Mearsheimer,
307:Love is an ideal. A false hope. Marriage is the reality. And like all realities it is painful. ~ Anonymous,
308:The ideal or the dream would be to arrive at a language that heals as much as it separates. ~ Susan Sontag,
309:But in simple substances the influence of one monad over another is ideal only. ~ Gottfried Wilhelm Leibniz,
310:Few things are more dangerous to an egalitarian ideal than the concept of a chosen people. ~ Erika Johansen,
311:Her mother had chosen the Welsh valley of Pant-y-Gyrdl as the ideal site to Return to Nature. ~ Neil Gaiman,
312:I think that the ideal space must contain elements of magic, serenity, sorcery and mystery. ~ Luis Barragan,
313:It is the ideal that has made us what we are, and will make us what we are going to be. ~ Swami Vivekananda,
314:Mit dem Ideal der absoluten Freiheit wird dasselbe Unwesen getrieben wie mit allem Absoluten. ~ Max Stirner,
315:Social democracy does not represent an ideal future; it does not even represent the ideal past. ~ Tony Judt,
316:Sometimes, when you are really attached to an ideal, it is just not possible to compromise. ~ Kate Kerrigan,
317:the ideal chief executive as an outside person, an inside person, and a person of action. ~ Walter Isaacson,
318:The ideal I’ve been striving for is not the way people have relationships in the real world. ~ Neil Strauss,
319:Those who cherish a beautiful vision, a lofty ideal in their hearts, will one day realize it. ~ James Allen,
320:Un ideal: escribir de tal manera que el lector piense “¡Pero si esto lo puedo hacer yo también! ~ Anonymous,
321:America's founding Ideal was the principle of individual rights. Nothing more - and nothing less. ~ Ayn Rand,
322:Art is mainly about wrestling with material reality, not striving after a spiritual ideal. ~ Calvin Seerveld,
323:Ideal mental health, like freedom, exists for one person only if it exists for all people. ~ Phyllis Chesler,
324:I dream of an ideal confessor to tell everything to, spill it all: I dream of a blasé saint. ~ Emil M Cioran,
325:Possessing the ideal makes a person nervous: you sense the inevitable decline just ahead. ~ Garrison Keillor,
326:The only person who succeeds is the person who is progressively realizing a worthy ideal. ~ Earl Nightingale,
327:...vamos, que es ideal cuando la propia víctima se alegra de que la lleven al matadero. ~ Fyodor Dostoyevsky,
328:After people have gone, you forget their faults, and you recall the ideal more than the person. ~ Ann Aguirre,
329:However, the situation was anything but ideal. In principle, this all seems relatively simple but ~ Anonymous,
330:Like one who wakes to find his dreams were true
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
331:My ideal role would be the lead in a film with a director that I really appreciate and admire. ~ Logan Lerman,
332:One's faith is kept alive as one occasionally meets a realized ideal of better human relations. ~ Jane Addams,
333:The ethical manifold, conceived of as unified, furnishes, or rather is, the ideal of the whole. ~ Felix Adler,
334:IN practicing meditation, we’re not trying to live up to some kind of ideal—quite the opposite. ~ Pema Ch dr n,
335:In the Alone there is no room for love. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
336:It is our failure to become our perceived ideal that ultimately defines us and makes us unique. ~ Austin Kleon,
337:My first crime novel, "Wild Horses," sold at auction, and that changed my life at an ideal time. ~ Brian Hodge,
338:Shame, child, is for those who fail to live up to the ideal of what they believe they should be. ~ Jim Butcher,
339:The ideal politician is an ordinary representative of his class with extraordinary abilities. ~ Rick Perlstein,
340:The ideal state is that in which an injury done to the least of its citizens is an injury done to all. ~ Solon,
341:We can become inspired to shape a higher, more ideal future, and when we do, miracles happen. ~ James Redfield,
342:You have to check out 'March of the Penguins'. Penguins are the really ideal example of monogamy. ~ Rich Lowry,
343:In an ideal world people would know the words just for the show and then forget them right after. ~ Thomas Mars,
344:It is our failure to become our perceived ideal that ultimately defines us and makes us unique. ~ Conan O Brien,
345:There is no absolute point of view from which real and ideal can be finally separated and labelled. ~ T S Eliot,
346:There is the everyday truth of things, and there is the ideal. We must somehow live between them. ~ Jude Morgan,
347:Humanity seems doomed to do more evil than good. The greatest ideal on earth is human love. ~ Wladyslaw Szpilman,
348:In an ideal world, I'd bounce between big projects and no-budget TV dramas with fantastic scripts. ~ David Yates,
349:In an ideal world, it would not take a film star to get the media focused on mental illness. ~ Alastair Campbell,
350:No more will there be any difference between 'the ideal good' and 'good' in so far as both are good. ~ Aristotle,
351:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal,
352:The ideal birth is perfected, the twelfth executioner is driven forth and we are born to contemplation. ~ Hermes,
353:Too often we forget that an ideal partner is someone who enhances an already full existence. ~ Mariella Frostrup,
354:Unconditional love is a lofty ideal, but unconditional hate is a fact well documented by history. ~ Mason Cooley,
355:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I, The Leverage of Faith,
356:A writer who waits for ideal conditions under which to work will die without putting a word to paper. ~ E B White,
357:"For anyone working to become more courageous, suffering can become an ideal source of growth." ~ Khenpo Sodargye,
358:In order for an ideal to become a reality, there must be a person, a personality to translate it. ~ Jesse Jackson,
359:It is a great thing to take up a grand ideal in life and then give up one’s whole life to it. ~ Swami Vivekananda,
360:It is freely admitted that this "testing" is far from ideal and could even be described as anecdotal. ~ Eric Gill,
361:Jesus Christ is, in the noblest and most perfect sense, the realized ideal of humanity. ~ Johann Gottfried Herder,
362:Philosophy is a kind of journey, ever learning yet never arriving at the ideal perfection of truth. ~ Albert Pike,
363:The ideal kitchen-sink novel: Throw in everything but the kitchen sink. Then add the kitchen sink. ~ Edward Abbey,
364:Under ideal conditions, the barrister and the bhangi (sweeper) should both get the same payment. ~ Mahatma Gandhi,
365:Universalism as an ideal is as old as nay, is probably much more ancient than the Christian ideal. ~ Arthur Keith,
366:When all is said and done, the home is the ideal forum for teaching the gospel of Jesus Christ. ~ Tad R Callister,
367:An ideal is merely the projection, on an enormously enlarged scale, of some aspect of personality. ~ Aldous Huxley,
368:Making money or being successful should be a natural result of this ideal and not the goal itself. ~ Robert Greene,
369:The goal in life is not to attain some imaginary ideal; it is to find and fully use our own gifts. ~ Gay Hendricks,
370:The ideal way to approach a character is to find something in yourself that relates in some way. ~ Jesse Eisenberg,
371:The world should not be exclusive of the ideal body. It has to include all ideals, all bodies. ~ Emily Ratajkowski,
372:A library's ideal function is to be a little bit like a bouquiniste's stall, a place for trouvailles. ~ Umberto Eco,
373:An ideal wife is one who remains faithful to you but tries to be just as charming as if she weren't. ~ Sacha Guitry,
374:As I have emphasized, HSPs are prone to low self-esteem because they are not their culture’s ideal. ~ Elaine N Aron,
375:A war is never undertaken by the ideal state, except in defense of its honor or its safety. ~ Marcus Tullius Cicero,
376:For even those who have renounced Christianity and attack it still follow the Christian ideal. ~ Fyodor Dostoyevsky,
377:If I can finish a cartoon in 20 minutes, then that's the ideal editorial cartoon - it's to the point. ~ Paul Conrad,
378:My political ideal is democracy. Let every man be respected as an individual and no man idolized. ~ Albert Einstein,
379:None of us have yet seen an ideally perfect man, and yet without that ideal we cannot progress. ~ Swami Vivekananda,
380:Once you have seen and felt your ideal future, you will be ready and able to pay any price to get there. ~ Jim Rohn,
381:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal,
382:The ideal organizational environment encourages everyone to observe, collect data, and speak up. ~ Richard H Thaler,
383:We fall in love because we long to escape from ourselves with someone as ideal as we are corrupt. ~ Alain de Botton,
384:A long marriage is very unifying, even if it's not ideal, and those old structures must be respected. ~ Iris Murdoch,
385:Egeria! sweet creation of some heart Which found no mortal resting-place so fair As thine ideal breast. ~ Lord Byron,
386:In an ideal world, I'd love to work on something that is on par with 'Lost' or better than 'Lost. ~ Henry Ian Cusick,
387:Shakespeare has way too many lines. My ideal theatre piece is about 40 minutes long with no interval. ~ Daniel Craig,
388:Some people in China don't look at freedom of speech as an abstract ideal, but more as a means to an end. ~ Yiyun Li,
389:The idealist is incorrigible: if he is thrown out of his heaven he makes an ideal of his hell. ~ Friedrich Nietzsche,
390:There's no point in comparing an actual, operating system with an ideal system that doesn't exist. ~ Milton Friedman,
391:A man’s idea of God corresponds to his ideal of himself. The nobler he is, the more exalted his God. ~ Megan Marshall,
392:I'm not an anarchist any longer, because I've concluded that anarchism is an impractical ideal. ~ Robert Anton Wilson,
393:They do say that socialism is the ideal philosophy-just as long as you have capitalists to pay for it. ~ Wilbur Smith,
394:An ideal organization is one in which each worker's potentialities find room for expression. ~ Mihaly Csikszentmihalyi,
395:Art is about freedom of expression, and should not be molded to fit any propaganda or lofty ideal. ~ Joyce Carol Oates,
396:Character is always lost when a high ideal is sacrificed on the altar of conformity and popularity. ~ Charles Spurgeon,
397:If you have an ideal world, your actions should follow suit. And that will sort of hopefully spread. ~ Tyler Blackburn,
398:it is only in the ideal or perfect state that the virtues of the good citizen and the good man are identical. ~ Seneca,
399:I was in love with the idea of him. An ideal of him. Of who I thought he was. Of who he used to be. ~ Alexandra Potter,
400:Para un Yo ideal racional, que no sea malsano, se necesita una mezcla balanceada de ambición y realismo. ~ Walter Riso,
401:The most difficult challenge to the ideal is its transformation into reality, and few ideals survive. ~ William Gaddis,
402:There is an ideal standard somewhere and only that matters and I cannot find it. Hence the aimlessness. ~ T E Lawrence,
403:But in real life, the ideal Parisian woman is calm, discreet, a bit remote, and extremely decisive. ~ Pamela Druckerman,
404:I live a very secluded life, a very contemplative life and a very meditative one. That is my ideal life. ~ Alice Walker,
405:It can be very annoying when your family doesn’t cooperate with your attempts to achieve the “ideal” home. ~ Marie Kond,
406:I was clinging to all that had been and, in an ideal world, all that we had hoped for. He, he wanted out. ~ Freya North,
407:Our ideal of the future is that she should continue to render that service of her own free will. ~ Henry Cabot Lodge Jr,
408:Painting is the representation of visible forms. The essence of realism is its negation of the ideal. ~ Gustave Courbet,
409:The ideal of man is to be a revelation himself, clearly to recognize himself as a manifestation of God. ~ Baal Shem Tov,
410:The person whose happiness depends on ideal circumstances is going to be miserable much of the time. ~ Warren W Wiersbe,
411:There are times when the best writing you can do is to go for a walk or drive, a long drive is ideal. ~ Terry Pratchett,
412:There is no permanent ideal of disease resistance, merely the shifting sands of impermanent obsolescence. ~ Matt Ridley,
413:The true ideal is not opposed to the real but lies in it; and blessed are the eyes that find it. ~ James Russell Lowell,
414:With thought, with the ideal, is immortal hilarity, the rose of joy. Round it all the muses sing. ~ Ralph Waldo Emerson,
415:Aurélia amava mais seu amor do que seu amante; era mais poeta do que mulher; preferia o ideal ao homem. ~ Jos de Alencar,
416:A writer who waits for ideal conditions under which to work will die without putting a word on paper. ~ The Paris Review,
417:Eat your food slowly and chew each bite completely (20-30 chomps is ideal) to facilitate proper digestion. ~ Mark Sisson,
418:Everything in nature is lyrical in its ideal essence, tragic in its fate, and comic in its existence. ~ George Santayana,
419:Interdependence is and ought to be as much the ideal of man as self-sufficiency. Man is a social being. ~ Mahatma Gandhi,
420:Like matter itself, an ideal is mutable, but indestructible. It does not die; it only undergoes a change. ~ Ameen Rihani,
421:Paris, a city with a soundtrack in a minor key, is the ideal setting for this kind of self-relinquishing. ~ Lauren Elkin,
422:Quote taken from Chapter 1:

The June afternoon had clear, blue skies—ideal weather for birdwatching. ~ Ed Lynskey,
423:The evil was not in either ideal; the evil was in the attempt to impose that ideal by force upon others. ~ Norman Angell,
424:The right to suppress everyone that bothers us should rank first in the constitution of the ideal State. ~ Emil M Cioran,
425:You have to try to imagine an ideal reader, who’s neither stupid nor able to know what your thoughts are. ~ John Ashbery,
426:and words such as ideal and idealism, and in Latin videre for ‘to see’, leading to vision or visionary. ~ Jostein Gaarder,
427:If I meet my ideal woman, I want to get married straight away. And start making a world of just the two of us. ~ G Dragon,
428:If the reality is not ideal, resist and refuse the reality and change it no matter how strong it is! ~ Mehmet Murat ildan,
429:I may think that hornets do not have an ideal social organization. But I know better than to poke their nest. ~ Fred Reed,
430:Loving the ideal more than the reality is the cause of all the misery the human species creates for itself. ~ Dean Koontz,
431:The change in scenery from Cohen James to retired synchronized swimming is not ideal, but it’ll have to work. ~ Lily Kate,
432:The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried. ~ G K Chesterton,
433:The Christian ideal has not been tried and found wanting; it has been found difficult and left untried. ~ G K Chesterton,
434:The ideal project does not exist, each time there is the opportunity to realize an approximation. ~ Paulo Mendes da Rocha,
435:The people who are absent are the ideal; those who are present seem to be quite commonplace. ~ Johann Wolfgang von Goethe,
436:The readers who commited suicide after reading 'Werther' were not ideal but merely sentimental readers. ~ Alberto Manguel,
437:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
438:We have reason to be grateful for celestial phenomena, for they chiefly answer to the ideal in man. ~ Henry David Thoreau,
439:America has always been torn between the ideal and the real, between noble goals and inevitable compromises. ~ Jon Meacham,
440:Art is the ideal medium for making contact with the transcendental, or at least for getting close to it. ~ Gerhard Richter,
441:Beauty shames the ugly. Strength shames the weak. Death shames the living - and the Ideal shames us all. ~ Jordan Peterson,
442:Complete freedom is as much curse as boon; freedom within strict and well-defined confines is, to me, ideal. ~ David Byrne,
443:Her eyes like the ideal
geography book:
maps of pure nightmare.

"The Ghost of Edna Lieberman ~ Roberto Bola o,
444:A man's ideal, like his horizon, is constantly receding from him as he advances toward it. ~ William Greenough Thayer Shedd,
445:A so-called ideal scheme which does not grow out of reality is definitely and finally not ideal at all. ~ Michael Oakeshott,
446:Conditions are seldom ideal, and if one waits long enough for ideal conditions one is just making excuses. ~ Bernd Heinrich,
447:Its builder is thought, its base the heart’s desire. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
448:The art of stone in a Japanese garden is that of placement. Its ideal does not deviate from that of nature. ~ Isamu Noguchi,
449:The Best ideal is the true and other truth is none. All glory be ascribed to the holy Three in One. ~ Gerard Manley Hopkins,
450:You don’t need to invent your ideal life from scratch, you just need to figure out what makes you feel alive. ~ Jen Sincero,
451:Beauty shames the ugly. Strength shames the weak. Death shames the living - and the Ideal shames us all. ~ Jordan B Peterson,
452:God forbid we should have great institutions. The thing is to have many small centres. The ideal is community. ~ Dorothy Day,
453:I had never stopped thinking about the ideal car… All I had to do was construct a plant to build it. ~ Ferruccio Lamborghini,
454:In a place like the Guggenheim, I would like to be a representative of arte povera. This would be my ideal. ~ Georg Baselitz,
455:I think in an ideal world, one would be able to do everything, however, we don't live in an ideal world. ~ Michael Graziadei,
456:It is not a disaster to be unable to capture your ideal, but it is a disaster to have no ideal to capture. ~ Benjamin E Mays,
457:It is possible to make home a bit of heaven; indeed, I picture heaven to be a continuation of the ideal home ~ David O McKay,
458:It would be ideal if we could have an uncontrolled flow of information. But we realized you can't do that. ~ John Poindexter,
459:My parents suffered from that ideal of a perfect nuclear family. They found that a difficult pressure, I think. ~ Tim Burton,
460:No art can conquer the people alone-the people are conquered by an ideal of life upheld by authority. ~ William Butler Yeats,
461:Perhaps I'm not their dead one back, but I'm something almost better to them; an ideal shaped by their minds. ~ Ray Bradbury,
462:Real life is, to most men, a long second best, a perpetual compromise between the ideal and the possible. ~ Bertrand Russell,
463:Suki is the nation’s ideal girlfriend, a woman for whom bubbliness is a way of life, verging on a disorder. ~ David Nicholls,
464:The ideal of an “all-round” education is out of date; it has been destroyed by the progress of knowledge. ~ Bertrand Russell,
465:The judge is not the knight-errant, roaming at will in pursuit of his own ideal of beauty or of goodness. ~ Benjamin Cardozo,
466:Whoever has witnessed another's ideal becomes his inexorable judge and as it were his evil conscience. ~ Friedrich Nietzsche,
467:Competence is a narrow ideal. Competence makes the trains run on time but doesn't know where they're going. ~ George H W Bush,
468:Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. ~ Sri Aurobindo,
469:Don't try to anticipate an ideal reader - or any reader. He/she might exist - but is reading someone else. ~ Joyce Carol Oates,
470:Life outside your ideal environment will destroy your potential because a wrong environment always means death. ~ Myles Munroe,
471:Maybe this is the ideal remedy for depression: a gun that can read your mind and is forever pointed at your head. ~ Hugh Howey,
472:Reduce your ideal to a system and it at once begins to fail. ~ Sri Aurobindo, The Human Cycle, The Reason as Governor of Life,
473:The ideal, after all, is true than the real: for the ideal is the eternal element in perishable things. ~ Henri Frederic Amiel,
474:The ideal version of the Italian language, say the Italians, is Florentine Italian spoken by someone from Siena. ~ Clive James,
475:The thought flashed into her mind that she beheld the embodiment of her ideal. It was as instantly banished; ~ Georgette Heyer,
476:The world is bad but not without hope. It is only hopeless when you look at it from an ideal viewpoint. ~ Friedrich Durrenmatt,
477:Better the poorest of real faith at work than the best ideal of it left in the region of speculation. ~ Charles Haddon Spurgeon,
478:C’mon, I need your help!” she whispered to the book. “You’re supposed to help me, and now would be an ideal time. ~ Chanda Hahn,
479:I believe that in the ideal school we have the reconciliation of the individualistic and the institutional ideals. ~ John Dewey,
480:I believe that there has to be an ideal and I favour an ethical anarchism which can be cohered into an ideal. ~ Murray Bookchin,
481:It is a common enough case, that of a man being suddenly captivated by a woman nearly the opposite of his ideal. ~ George Eliot,
482:It is our failure to become our perceived ideal that ultimately defines us and makes us unique.” Thank goodness. ~ Austin Kleon,
483:It sounds ideal, a sort of beach childhood. But it wasn't really. I didn't use the beach very much at all. ~ Miranda Richardson,
484:Moral autonomy appears when the mind regards as necessary an ideal that is independent of all external pressures. ~ Jean Piaget,
485:Myron, like countless NCO’s before him, had discovered the ideal compromise between power and responsibility. ~ Arthur C Clarke,
486:National self-sufficiency or "autarchy" is the ideal of [Adolf] Hitler, not of [Karl] Marx and [Vladimir] Lenin. ~ Leon Trotsky,
487:Reading is the work of the alert mind, is demanding, and under ideal conditions produces finally a sort of ecstasy. ~ E B White,
488:The ideal man bears the accidents of life with dignity and grace, making the best of circumstances."
— Aristotle ~ Aristotle,
489:Today's beauty ideal, strictly enforced by the media, is a person with the same level of body fat as a paper clip. ~ Dave Barry,
490:When a passion is not realized ... it fades away, or becomes ideal worship--Dante--Petrarch--that sort of thing! ~ Ada Leverson,
491:Baseball is the ideal forum for teachiing the art of failure; the very best fail to get a hit seven out of ten times. ~ Sam Dunn,
492:If you make yourself more than just a man, if you devote yourself to an ideal, you become something else entirely. ~ Liam Neeson,
493:Imagination in poetry, as distinguished from mere fancy is the transfiguring of the real or actual to the ideal. ~ Alfred Austin,
494:I'm such a weirdo. I'm animal-mad, so my ideal date would probably be something involving going to see animals. ~ Sheridan Smith,
495:I sometimes feel fiction is the ideal preservation for real memories. Fiction is such a good place to keep things. ~ Wim Wenders,
496:La mecánica de la mafia Empecemos con un experimento mental: ¿qué aspecto tendría la cultura ideal de una empresa? ~ Peter Thiel,
497:Orchids were not made by an ideal engineer; they are jury-rigged from a limited set of available components. ~ Stephen Jay Gould,
498:Our human knowledge is a candle burnt
On a dim altar to a sun-vast Truth. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
499:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
500:The ideal three stories a day are one favorite, one familiar, and one new, but the same book three times is also fine. ~ Mem Fox,
501:There has never yet been a human society worthy of the name of civilization. Civilization remains a remote ideal. ~ Edward Abbey,
502:The situation wasn’t ideal. But it was what she had to work with, so she would work with it. She was a tough one, ~ Lev Grossman,
503:This however, wasn't an ideal world, and no matter how hard I tried to think of an answer, I had nothing. ~ Jennifer Lynn Barnes,
504:Without peace, there is nothing truly human. Peace is harmony. And harmony is the highest ideal of life. ~ Klas Pontus Arnoldson,
505:A library's ideal function is to be a little bit like a bouquiniste's stall, a place for trouvailles. ~ Umberto Eco,
506:Every life has its actual blanks, which the ideal must fill up, or which else remain bare & profitless forever. ~ Julia Ward Howe,
507:If you get 10,000 guys to put their ideal woman into a computer, it still comes out looking like Angelina Jolie. ~ Sally Phillips,
508:I'm a big believer in going on offense, and I think Hillary Clinton is the ideal target on whom to go on offense. ~ Rush Limbaugh,
509:In an ideal world for me, I would like to go back and forth [between film and theater]. I kind of want to do it all ~ Aaron Tveit,
510:I think the ideal way of living is to live like the vast majority of people whom we attempt to serve and represent. ~ Jose Mujica,
511:Man needs two important things: Firstly, to know the truths; secondly, to change them if they are not ideal! ~ Mehmet Murat ildan,
512:The ideal God holds for us is to form families in the way most likely to lead to happiness and away from sorrow. ~ Henry B Eyring,
513:The ideal society can be described, quite simply, as that in which no man has the power of means to coerce others. ~ Edward Abbey,
514:"The ideal warrior must know sadness and tenderness; it's from there that we must draw his great mindufulness." ~ Chögyam Trungpa,
515:The ideal way to get rid of any infectious disease would be to shoot instantly every person who comes down with it. ~ H L Mencken,
516:There is no merit to discipline under ideal circumstances. I must have it in the face of death or it is worthless. ~ Isaac Asimov,
517:The Responsive Classroom approach creates an ideal environment for learning--every teacher should know about it. ~ Daniel Goleman,
518:To belong to something — that’s banal. Creed, ideal, wife or profession: nothing but prison cells and shackles. ~ Fernando Pessoa,
519:True love means you love the real person, not an ideal that you have in your head and superimpose over them. ~ Laurell K Hamilton,
520:Without hardship we don't appreciate good times or know how to deal with life when things are less than ideal. ~ Randolph Lalonde,
521:You come to a point where you give up on holding yourself to a perfect feminist ideal — it just feels stifling. ~ Jessica Valenti,
522:All women are the same; a man needs to simply find his ideal and marry her to have all the women in the world. ~ Christopher Moore,
523:And the ideal travel writer is consumed not just with a will to know. He is also moved by a powerful will to teach. ~ Paul Fussell,
524:Fix not the time and the way in which the ideal shall be fulfilled.Work and leave time and way to God all-knowing. ~ Sri Aurobindo,
525:Sadly, man recognises that the ideal, submissive woman he has created for himself is somehow not quite what he wanted. ~ Eva Figes,
526:Someone has remarked that 'An ideal math talk should have one proof and one joke and they should not be the same'. ~ Ronald Graham,
527:This splendid subject [mathematics], queen of all exact sciences, and the ideal and norm of all careful thinking. ~ G Stanley Hall,
528:This was how they wished they had been: each was creating an ideal into which he was now fitting his past life. ~ Gustave Flaubert,
529:A man doesn’t grow old because he has lived a certain number of years. A man grows old when he deserts his ideal. ~ Brennan Manning,
530:Fix not the time and the way in which the ideal shall be fulfilled.Work and leave time and way to God all-knowing. ~ Sri Aurobindo.,
531:I don't have an ideal reader. I'm trying to reach something simple and, I believe, universal, in every single person. ~ Ayad Akhtar,
532:If a man with an ideal makes a thousand mistakes, I am sure that the man without an ideal makes fifty thousand. ~ Swami Vivekananda,
533:In O’Brien’s words, “It is our failure to become our perceived ideal that ultimately defines us and makes us unique. ~ Austin Kleon,
534:My ideal trident would be myself alongside Rooney and Messi. They are the players who make me dream - not Cristiano. ~ Carlos Tevez,
535:Politics, when it is an art and a service, not an exploitation, is about acting for an ideal through realities. ~ Charles de Gaulle,
536:The disappointed man speaks.—I sought great human beings, I never found anything but the apes of their ideal. ~ Friedrich Nietzsche,
537:The ideal creates the means of attaining the ideal, if it is itself true. ~ Sri Aurobindo, Bande Mataram - II, Ideals Face to Face,
538:The ideal of womanhood in India is motherhood—that marvellous, unselfish, all-suffering, ever-forgiving mother. ~ Swami Vivekananda,
539:Your Vision is the promise of what you shall one day be; your Ideal is the prophecy of what you shall at last unveil. ~ James Allen,
540:Anger is an emotion that is very energetic. It is an ideal emotion to turn it around to make it work as a positive force. ~ Yoko Ono,
541:but being human, there would be differences of opinion, for the ideal situation may exist but not ideal people. Wise ~ Louis L Amour,
542:great posture, a heads-up look, a confident smile, and a direct gaze." The ideal image for somebody who's a Somebody. ~ Leil Lowndes,
543:He who cannot find the way to HIS ideal, lives more frivolously and shamelessly than the man without an ideal. ~ Friedrich Nietzsche,
544:History, at least in its ideal state of perfection, is a compound of poetry and philosophy. ~ Nathan Rothschild 1st Baron Rothschild,
545:I figure I write for people who are intelligent enough to do some labor. Lazy readers are not my ideal readers. ~ Rigoberto Gonzalez,
546:Krishna insisted on outer cleanliness and inner cleansing. Clean clothes and clean minds are an ideal combination. ~ Sathya Sai Baba,
547:Music is essentially useless, as life is; but both have an ideal extension which lends utility to its conditions. ~ George Santayana,
548:The ideal person is not the one with whom one can be happy, but the one without whom one can’t be happy. —Anonymous ~ Danielle Steel,
549:I have my own charity organization in Berlin called Ruckenwind, which supports kids from - ya - not ideal backgrounds. ~ Paul van Dyk,
550:It is the focus on the highest ideal day after day that saves life from being wrapped up in small whirlwinds. ~ Maharishi Mahesh Yogi,
551:Man’s virtue, a coarse-spun ill-fitting dress,
Apparels wooden images of Good; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
552:... my whole existence is governed by abstract ideas.... the ideal must be preserved regardless of fact. ~ Mary Corinna Putnam Jacobi,
553:No country, leader, political party, culture, civilization, moral ideal, or rival god can compete with the one God. ~ Robert E Barron,
554:You also set an ideal for the team as a whole: everyone should embrace criticism that helps us do our jobs better. ~ Kim Malone Scott,
555:A politician’s task was to bring reality and policy into the greatest possible accord with the ideal and the principled. ~ Jon Meacham,
556:but she remained more or less and ideal character, about whose form he began to weave curious and fantastic day-dreams. ~ Thomas Hardy,
557:I feel safe with him because he is so not my ideal and I feel like I can be myself because I'm not in love with him. ~ Gary Shteyngart,
558:If he waits for the ideal moment, he will never set off. The Warrior requires a touch of madness to take the next step. ~ Paulo Coelho,
559:I thought about going to NYU film school - that was this ideal to me. But I didn't make any kind of grades in high school. ~ Louis C K,
560:Peace as a goal is an ideal which will not be contested by any government or nation, not even the most belligerent. ~ Aung San Suu Kyi,
561:So here I stand before you preaching organic architecture: declaring organic architecture to be the modern ideal. ~ Frank Lloyd Wright,
562:The union of the mathematician with the poet, fervor with measure, passion with correctness, this surely is the ideal. ~ William James,
563:You come to love not by discovering the ideal individual, yet by figuring out how to see a blemished individual flawlessly. ~ Sam Keen,
564:¹ "The world waits for the rising of India to receive The divine flood in its fullness." The Ideal of the Karmayogin by ~ Sri Aurobindo,
565:A politician's task was to bring reality and policy into the greatest possible account with the ideal and the principled. ~ Jon Meacham,
566:I have never looked upon ease and happiness as ends in themselves. This ethical basis I call the ideal of the pigsty. ~ Albert Einstein,
567:In writing for movies, you obviously want to resolve things and have a sense of completion at the end - in an ideal way. ~ Mitch Glazer,
568:It is important for me to discover the ideal title, for without this title the story or novel isn't quite in focus. ~ Joyce Carol Oates,
569:Pertencer - eis a banalidade. Credo, ideal, mulher ou profissão - tudo isso é a cela e as algemas. Ser é estar livre. ~ Fernando Pessoa,
570:A great Negation was the Real’s face
Prohibiting the vain process of Time: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
571:Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. ~ Swami Vivekananda,
572:In an ideal system, we incorporate new features by extending the system, not by making modifications to existing code. ~ Robert C Martin,
573:La teoría del hombre de ciencia soñador venció y vencerá siempre al utilitarismo grosero del ambicioso sin ideal filosófico. ~ Anonymous,
574:My ideal job? Landlord of a bordello! The company's good and the mornings are quiet, which is the best time to write. ~ William Faulkner,
575:Our hidden centres of celestial force
Open like flowers to a heavenly atmosphere. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
576:The ideal art, the noblest of art: working with the complexities of life, refusing to simplify, to "overcome" doubt. ~ Joyce Carol Oates,
577:The ideal in chess can only be a collective image, but in my opinion it is Capablanca who most closely approaches this. ~ Anatoly Karpov,
578:The ideal we serve and strive to attain could never be evolved from us were it not potentially involved in our nature. ~ Neville Goddard,
579:To be a retired major seems to me ideal. Too bad it's not possible to have eternally been nothing but a retired major. ~ Fernando Pessoa,
580:All here is a mystery of contraries:
Darkness a magic of self-hidden Light. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
581:A politician must have some scruples, a certain decency; he cannot smear himself in the mud for the sake of a high ideal. ~ Boris Yeltsin,
582:"As a people, our ideal is to have a future, and so long as this is so we shall never have a present." ~ Alan Watts #presence #hereandnow,
583:For you need imagination to form a notion of beauty at all, and still more to discover your ideal in an unfamiliar shape. ~ Joseph Conrad,
584:Heaven ever young and earth too firm and old
Delay the heart by immobility: ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
585:He has honor if he holds himself to an ideal of conduct though it is inconvenient, unprofitable, or dangerous to do so. ~ Walter Lippmann,
586:Holy Knowledge, by thee illumined, I hymn by thee the ideal light; I rejoice with the joy of the Intelligence. ~ Hermes: “On the Rebirth”,
587:How often we find ourselves turning our backs on our actual friends, that we might go and meet their ideal cousins. ~ Henry David Thoreau,
588:If you want to find fulfillment with another person, an ideal first step is to become personally, independently fulfilled. ~ Colin Wright,
589:Love is an ideal thing, marriage a real thing; a confusion of the real with the ideal never goes unpunished. ~ Johann Wolfgang von Goethe,
590:Our Heavenly Father wants our hearts to be knit together. That union in love is not simply an ideal. It is a necessity ~ Henry B Eyring,
591:Our modern democratic ideal is based on the hope that inequalities will be based on merit more than inheritance or luck. ~ Thomas Piketty,
592:The ideal of womanhood in India is motherhood - that marvellous, unselfish, all - suffering, ever - forgiving mother. ~ Swami Vivekananda,
593:The safest way to ensure diversity of opinion is diverse ownership. But this ideal has been sacrificed by our government. ~ Ben Bagdikian,
594:...without any conscientious scruples condoning impurity in themselves, required ideal and angelic purity in their women... ~ Leo Tolstoy,
595:A pen on paper is the ideal way for me. I am not really very comfortable with machines; I never learned to type very well. ~ Chinua Achebe,
596:I am often asked which of my films has come closest to my own ideal of performance, and I always answer, 'Educating Rita.' ~ Michael Caine,
597:I believe an ideal breakup is one ending in friendship with the words, “I will always love you for being part of my life. ~ Sahara Sanders,
598:If you would ask me what my ideal process is, I would say, long pre-production, long production and long post-production. ~ Park Chan wook,
599:Kashmir has always been more than a mere place. It has the quality of an experience, or a state of mind, or perhaps an ideal. ~ Jan Morris,
600:Once a man takes honesty as his ideal, he cannot confine himself to showing to pleasant and reasonable side of his nature. ~ Hermann Hesse,
601:The ideal Government minister may well be someone who has no itch to run other people's lives. ~ Edward Grey 1st Viscount Grey of Fallodon,
602:Well, you're not [fat]. You have, like, the ideal balance of fat and muscle. ...If I were a cannibal, I'd eat you. ~ Natasha Friend,
603:An anarchist society, far from being a remote ideal, has become a precondition for the practice of ecological principles. ~ Murray Bookchin,
604:Are we all living like this? Two lives, the ideal outer life and the inner imaginative life where we keep our secrets? ~ Jeanette Winterson,
605:Beauty is the main positive form of the aesthetic assimilation of reality, in which aesthetic ideal finds it direct expression. ~ Karl Marx,
606:Climbing from Nature’s deep surrendered heart
It blooms for ever at the feet of God, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
607:In my view, the ideal prime minister is patient, hard-working, compassionate and has a clear vision, driven by the fair go. ~ Julia Gillard,
608:It is wrong to have an ideal view of the world. That's where the mischief starts. That's where everything starts unravelling. ~ V S Naipaul,
609:my definition of the ideal man is 'that particular man with whom a woman happens to be in love at that particular time. ~ Clare Boothe Luce,
610:Once a man takes honesty as his ideal, he cannot confine himself to showing the pleasant and reasonable side of his nature. ~ Hermann Hesse,
611:Your circumstances may be uncongenial, but they shall not long remain so if you but perceive an Ideal and strive to reach it. ~ James Allen,
612:Body exercise is incomplete if it focuses exclusively on muscle and is motivated by the ideal of a physique unspoiled by fat. ~ Thomas Moore,
613:I bring a record home, and it connects with me like nothing else. In my ideal situation, somebody will do that with my record. ~ Jeff Mangum,
614:In every good poem everything must be both deliberate and instinctive. That is how the poem becomes ideal. ~ Karl Wilhelm Friedrich Schlegel,
615:Machines were the ideal metaphor for the central pornographic fantasy of the nineteenth century, rape followed by gratitude. ~ Robert Hughes,
616:The 1950s would be my ideal decade because I'm actually very traditional; I enjoy being at home, and I'm a complete nester. ~ Tamsin Egerton,
617:The ideal of a single civilization for everyone, implicit in the cult of progress and technique, impoverishes and mutilates us ~ Octavio Paz,
618:Those fighting to be included in the ideal of equality are not divisive.

Those fighting to keep those people out - are. ~ Jon Stewart,
619:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
620:All over the world, people want to know what kind of people Texans are, and I explain that Texans are America's ideal Americans. ~ Phil Gramm,
621:Creativity is not enough... the skill of the true artist is to show the real in the light of the ideal and so transfigure it. ~ Roger Scruton,
622:God has become human. The absolute has become particular. The ideal has become real. The divine has taken up a human nature. ~ Timothy Keller,
623:I guess the most surprising discovery was how long Gandhi remained loyal to the ideal of the British Empire, even in India. ~ Arthur L Herman,
624:It is wrong to have an ideal view of the world. That's where the mischief starts. That's where everything starts unravelling... ~ V S Naipaul,
625:Middle class Americans don't ask for special favors, they just want basic fairness, and a President who fights for that ideal. ~ John F Kerry,
626:My ideal state as a reader when I’m reading other people is feeling I’m vaguely wasting my time when I’m not reading that novel. ~ Ian McEwan,
627:No hay ningún mundo ideal que esperar. El mundo es siempre solamente lo que es ahora, y depende de ti ver cómo reaccionar a él ~ Isaac Marion,
628:One major cost of self-deception is that we use painful life experiences to justify being non-ideal versions of ourselves. ~ Cortney S Warren,
629:The only sustainable city - and this, to me, is the indispensable ideal and goal - is a city in balance with its countryside. ~ Wendell Berry,
630:We shall have to work like lions, keeping the ideal before us, without caring whether "the wise ones praise or blame us". ~ Swami Vivekananda,
631:An imperfection dogs our highest strength;
Portions and pale reflections are our share. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
632:Like many humorless and indignant people, he is hard on everybody but himself, and does not perceive it when he fails his own ideal. ~ Moli re,
633:My ideal city would be one long main street with no cross streets or side streets to jam up traffic. Just a long one-way street. ~ Andy Warhol,
634:Revolution as an ideal concept always preserves the essential content of the original thought: sudden and lasting betterment. ~ Johan Huizinga,
635:That was the ideal: to remain dutiful to a preservationist ethos while not depriving yourself of modern creature comforts. ~ Jeffrey Eugenides,
636:The Ideal Consumer is someone who is constantly dissatisfies, constanly needs more and more products in order to feel better. ~ Jean Kilbourne,
637:we spend our days waiting for the ideal path to appear in front of us. We forget that paths are made by walking, not waiting. ~ Robin S Sharma,
638:Each man must learn his own ideal and try to accomplish it: that is a surer way of progress than to take the ideas of another. ~ Romain Rolland,
639:Lucy does not stand for the medieval lady, who was rather an ideal to which she was bidden to lift her eyes when feeling serious. ~ E M Forster,
640:Maybe it's not really lying if you barely know you're doing it. It should be true. It's the way it should be, in an ideal world. ~ Harriet Lane,
641:The Android, as we've said, is only the first hours of Love, immobilized, the hour of the ideal made eternal prisoner ~ Villiers de L Isle Adam,
642:There is no dream of love, however ideal it may be, which does not end up with a fat, greedy baby hanging from the breast. ~ Charles Baudelaire,
643:The XP philosophy is to start where you are now and move towards the ideal. From where you are now, could you improve a little bit? ~ Kent Beck,
644:If beauty on Earth is the same as elsewhere: ideal in that it is tantalizing and unsolvable, creating a delicious kind of confusion. ~ Matt Haig,
645:The need of the immaterial is the most deeply rooted of all needs. One must have bread; but before bread, one must have the ideal. ~ Victor Hugo,
646:though this pre-eminence in it applies to the human race itself, giving the white man ideal mastership over every dusky tribe; ~ Herman Melville,
647:While we ourselves are the living graves of murdered animals, how can we expect any ideal living conditions on this earth? ~ George Bernard Shaw,
648:Absolute certainty is a privilege of uneducated minds and fanatics. - It is, for scientific folk, an unattainable ideal. ~ Cassius Jackson Keyser,
649:And remember, the very idea of getting free is again an ideal. Freedom is not an ideal, it is a by-product of accepting whosoever you are. ~ Osho,
650:As to the family, I have never understood how that fits in with the other ideals -- or, indeed, why it should be an ideal at all. ~ Rose Macaulay,
651:-Dejadme que viva en paz mi vida ideal. Vuestras intrigas, vuestros detalles sobre la vida real, me arrancarían del cielo en que vivo. ~ Stendhal,
652:Do not expect Plato's ideal republic; be satisfied with even the smallest step forward, and consider this no small achievement. ~ Marcus Aurelius,
653:La alegría no está en alcanzar el Yo ideal, sino en el proceso mismo de viajar hacia él sin despreciarse a sí mismo y sin ansiedad. ~ Walter Riso,
654:So it`s always helped me to have a foundation, an ideal to strive for and goals. It`s hard for me to be disciplined and plan things. ~ Val Kilmer,
655:The ideal ratio is one computer to every five students; we are nowhere close to that percentage in a lot of schools in America. ~ Spencer Abraham,
656:The making of art is a profoundly social activity, even if it’s one-on-one with some sort of ideal reader who doesn’t exist. ~ August Kleinzahler,
657:To do as one would be done by, and to love one's neighbour as oneself, constitute the ideal perfection of utilitarian morality ~ John Stuart Mill,
658:Whoever does not know how to find the way to his ideal lives more frivolously and impudently than the man without an ideal. ~ Friedrich Nietzsche,
659:I think Enlightenment as an epistemic ideal involves rejecting the appeal to a fundamental stratum of non-conceptual self-evidence. ~ Ray Brassier,
660:It might not even be that great to marry your ideal. Probably, once you attained your ideal, you got bored and wanted another. ~ Jeffrey Eugenides,
661:las historias están en todas partes y las personas que esperan el momento ideal para empezar a escribir acaban con las páginas vacías. ~ Anonymous,
662:Love in full life and length, not love ideal,
No, nor ideal beauty, that fine name,
But something better still, so very real... ~ Lord Byron,
663:Renunciation is always the ideal of every race; only other races do not know what they are made to do by nature unconsciously. ~ Swami Vivekananda,
664:The future has several names. For the weak, it is impossible; for the fainthearted, it is unknown; but for the valiant, it is ideal. ~ Victor Hugo,
665:What was the good at having an ideal if everyone is trying to beat everyone else at admitting how impossible it is to achieve it. ~ Valerie Martin,
666:whenever I find a problem intractable, I like to go for a long walk. Hills are best. Or forests. A forested hill is absolutely ideal. ~ T E Kinsey,
667:about the most ideal results coming when people treat others ethically, with respect.” “Not exactly a complicated concept, huh? ~ Kenneth C Johnson,
668:God does not love some ideal person, but rather human beings just as we are, not some ideal world, but rather the real world. ~ Dietrich Bonhoeffer,
669:Having so many gold courses so close together was ideal for me. With my slice I could enjoy three or four golf courses at the same time. ~ Bob Hope,
670:Ideal dreams,
Those intimate transmuters of earth’s signs
That make known things a hint of unseen spheres ~ Sri Aurobindo, Savitri, Satyavan,
671:If Kest ever becomes a Saint, the transcendent expression of an ideal, he’s going to be Saint Kest-who-never-fucking-learns. ~ Sebastien de Castell,
672:If there’s any way you can set things up so you’re not distracted by the sounds around you when it’s time to write, that is the ideal. ~ Sage Cohen,
673:If you make yourself more than just a man, if you devote yourself to an ideal and if they can't stop you, then you become a legend ~ Mahatma Gandhi,
674:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
675:The future has many names. For the weak, it’s unattainable. For the fearful, it’s unknown. For the bold, it’s ideal. —VICTOR HUGO ~ Anthony Robbins,
676:There is no justice, Malcolm had told her once, but we stand for it anyway. Justice is the ideal, but justice is not the reality. ~ Simone St James,
677:This isn’t ideal. Very few things are. Sometimes, you have to manufacture your own history. Give fate a push, so to speak. You know? ~ Sarah Dessen,
678:While "cute" is hopelessly anchored to the Teletubby ideal, "ugly" is free to take infinite varieties. In this way, ugly is beautiful. ~ Jim Toomey,
679:You always think another time would have been ideal for you . . . the reality is there was no novocaine when you went to the dentist. ~ Woody Allen,
680:Beauty is the product of the dominant ideology. (Thus when ideology changes, the ideal body follows.) We can see that in the history of art. ~ Orlan,
681:First, know thine own ideal - spiritual, mental and material; not as to what ye would have others do, but what ye would do for others. ~ Edgar Cayce,
682:Her spirit, guilty of being, wandered doomed,
   Moving for ever through eternal Night.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
683:In O’Brien’s words, “It is our failure to become our perceived ideal that ultimately defines us and makes us unique.” Thank goodness. ~ Austin Kleon,
684:Our mind has its own ideal time, which is no other but the consciousness of the progressive development of our beings. ~ August Wilhelm von Schlegel,
685:Rama for you should mean the Path He trod, the ideal He held aloft, and the Ordinance He laid down. They are eternal and timeless. ~ Sathya Sai Baba,
686:The human soul has still greater need of the ideal than of the real. It is by the real that we exist, it is by the ideal that we live. ~ Victor Hugo,
687:The human soul has still greater need of the ideal than of the real. It is by the real that we exist; it is by the ideal that we live. ~ Victor Hugo,
688:The ideal of warriorship is that the warrior should be sad and tender, and because of that, the warrior can be very brave as well. ~ Ch gyam Trungpa,
689:The ideal of warriorship is that the warrior should be sad and tender, and because of that, the warrior can be very brave as well. ~ Chogyam Trungpa,
690:The need of the immaterial is the most deeply rooted of all needs. One must have bread; but before bread, one must have the ideal.
   ~ Vicktor Hugo,
691:The theorist invents his companions, as a naïve Romeo imagined his ideal Juliet. The experimenter’s lovers sweat, complain, and fart. ~ James Gleick,
692:All that we call ideal in Greek or any other art, because to us it is false and visionary, was, to the makers of it, true and existent. ~ John Ruskin,
693:An ideal world: money falls from the sky and into my lap for each word that I write. A one-dollar flat rate. A twenty for a real zinger. ~ Weike Wang,
694:As we suggested near the beginning of this book, if morality represents an ideal world, then economics represents the actual world. ~ Steven D Levitt,
695:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ Sri Ramakrishna,
696:The highest ideal of cure is the speedy, gentle, and enduring restoration of health by the most trustworthy and least harmful way. ~ Samuel Hahnemann,
697:The ideal and the beautiful are identical; the ideal corresponds to the idea, and beauty to form; hence idea and substance are cognate. ~ Victor Hugo,
698:The ideal situation for any state is to experience sharp economic growth while its rivals' economies grow slowly or hardly at all. ~ John Mearsheimer,
699:The ideal society can be described, quite simply, as that in which no man has the power of means to coerce others. —EDWARD ~ Melissa Holbrook Pierson,
700:The idea that trading success is tied to finding some specific ideal approach is misguided. There is no single correct methodology. ~ Jack D Schwager,
701:There is no ideal world for you to wait around for. The world is always just what it is now, and it's up to you how you respond to it. ~ Isaac Marion,
702:Happy the worlds that have not felt our fall,
Where Will is one with Truth and Good with Power; ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
703:I don't know why togetherness was ever held up as an ideal of marriage. Away from home for both, then together, that's much better. ~ Carolyn Heilbrun,
704:I'm painting an idea not an ideal. Basically I'm trying to paint a structured painting full of controlled, and therefore potent, emotion. ~ Euan Uglow,
705:On this International Day of Peace, let us all honor those who have suffered from violence. Let us hold in our hearts the ideal of peace. ~ Kofi Annan,
706:The Earth loves us through its gravity and this love is ideal: It neither sticks to us nor let us to fly to the unknown darkness! ~ Mehmet Murat ildan,
707:The world is not ideal, and the only weapon we can give our children is information. Information which is not pretty, but honest. ~ Cristina Saralegui,
708:Above the rush-hour din it was her ideal self she heard, the pianist she could never become, performing faultlessly Bach’s second partita. ~ Ian McEwan,
709:for journalists words are simply tokens to be arranged and rearranged indifferently. But for an artist there can be only one ideal order. ~ James Joyce,
710:I can't bear the thought that a man of lofty mind and heart begins with the ideal of the Madonna and ends with the ideal of Sodom. ~ Fyodor Dostoyevsky,
711:I wondered how far I should turn out faithful to that ideal conception of one's own personality every man sets up for himself secretly. ~ Joseph Conrad,
712:Love cannot live by heavenly food alone,
Only on sap of earth can it survive. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
713:My perfect first date? Maybe a concert or a football game. That would be my ideal first date, but would the girl like it? I dont know. ~ Chace Crawford,
714:Patience takes courage. It is not an ideal state of calm. In fact, when we practice patience we will see our agitation far more clearly. ~ Pema Chodron,
715:She wanted to be a perfect little princess. All she did was turn herself into a flawed reflection of an ideal she could never achieve. ~ Seanan McGuire,
716:The Celtic ideal for clothing was that it had to be easy to move in if you needed to fight and easy to take off if you wanted a quickie. ~ Kevin Hearne,
717:The ideal of morality has no more dangerous rival than the ideal of highest strength, of most powerful life. It is the maximum of the savage. ~ Novalis,
718:There is no faster way to garner the lasting respect of employees, partners, and consumers than to become the embodiment of an ideal. ~ Gregory V Diehl,
719:There is no ideal Christmas; only the one Christmas you decide to make as a reflection of your values, desires, affections, traditions. ~ Bill McKibben,
720:While wise men create different ideals for an ideal society, the sane ideals degenerate when smart people learn how to manipulate them. ~ Awdhesh Singh,
721:America was established not to create wealth but to realize a vision, to realize an ideal - to discover and maintain liberty among men. ~ Woodrow Wilson,
722:Ideal women: 36-24-36, five foot seven, flat spot on top of the head, deaf mute. The flat spot on the top of the head is for your drink. ~ Rush Limbaugh,
723:I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. ~ Nelson Mandela,
724:In an ideal world everyone would ask “Who am I?” every day, and since “I” is constantly shifting, each new day would bring a new answer. ~ Deepak Chopra,
725:İnsanın iki önemli şeye ihtiyacı var. Birincisi, gerçekleri bilmeye; ikincisi de bu gerçekler ideal değillerse onları değiştirmeye! ~ Mehmet Murat ildan,
726:It is the mysterious touch of the ideal that animates and sustains the real, and through it alone we can discover and affirm the ideal. ~ Muhammad Iqbal,
727:the angelic ideal of chivalry was democratized as the bourgeois sought to raise their children according to gentlemanly rules of honor, too. ~ Anonymous,
728:The idea of having to conform to someone else's ideal is unacceptable. I'm gonna be me. And if I can't be me, then I'd rather not do it. ~ Lenny Kravitz,
729:The inconscient world is the spirit’s self-made room,
Eternal Night shadow of eternal Day. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
730:When we don’t want to be alone and yet don’t want the hassle that fellow humans represent either, the digital filter is an ideal compromise. ~ Anonymous,
731:A la realidad se la ha despojado de su valor, de su sentido, de su veracidad en la medida en que se ha fingido mentirosamente un mundo ideal. ~ Anonymous,
732:A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. ~ Carl Sagan,
733:Knowledge of ideal beauty is not to be acquired. It is born with us. Innate ideas are in every man, born with him; theyare truly himself. ~ William Blake,
734:Love is a honey and poison in the breast
Drunk by it as the nectar of the gods. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
735:My ideal night out is a dinner party in my backyard with a group of like-minded friends whom I boss around in a gentle and loving way. Jane ~ Amy Poehler,
736:One of the team members perished, and a second was badly injured.” “Sounds like an ideal situation for involving a fourteen-year-old girl, ~ Brandon Mull,
737:Progress is the goal, the ideal is the type.
What is this ideal? It is God.
Ideal, absolute, perfection, infinity: identical words. ~ Victor Hugo,
738:The Vision that you glorify in your mind, the Ideal that you enthrone in your heart—this you will build your life by, this you will become. ~ James Allen,
739:We admit that we will never reach our ideal in this life, a distinctive the church claims that most other human institutions try to deny. ~ Philip Yancey,
740:Being a journalist seemed the ideal way of both having a job and experiencing the world, especially for anyone with a sense of adventure. ~ Jackie Kennedy,
741:If a man does not have an ideal and try to live up to it, then he becomes a mean, base and sordid creature, no matter how successful. ~ Theodore Roosevelt,
742:My ideal office wouldn't have a chair. You would do two things there: stand up or lie down. These are the body's most natural positions. ~ Niels Diffrient,
743:People in AA are generally too fundamentally broken to see that they’ve turned their lives over to an empty concept and a failed ideal,” he ~ Stephen King,
744:Sequestration was not designed to be anyone's ideal method for getting our hands around government spending, and it certainly isn't mine. ~ Johnny Isakson,
745:That which an age considers evil is usually an unseasonable echo of what was formerly considered good - the atavism of an old ideal. ~ Friedrich Nietzsche,
746:All too often, we spend our days waiting for the ideal path to appear in front of us. We forget that paths are made by walking, not waiting. ~ Robin Sharma,
747:Indolence had a great part in his temperament; a book, a sunny corner, and entire tranquillity, formed his ideal of supportable existence. ~ George Gissing,
748:Its light stirs man the thinker to create
An earthly semblance of diviner things. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
749:I would like to sit still for a while but I'm restless you know and sitting still is only an ideal like celibacy and complete cleanliness. ~ John Steinbeck,
750:Junk is the ideal product... the ultimate merchandise. No sales talk necessary. The client will crawl through a sewer and beg to buy. ~ William S Burroughs,
751:She believed that, in an ideal world, the working class would rule the country, but she had no particular desire to ask any of them to tea. ~ John Mortimer,
752:There is nothing the matter with Americans except their ideals. The real American is all right; it is the ideal American who is all wrong. ~ G K Chesterton,
753:The vision that you glorify in your mind, the Ideal that you enthrone in your heart - this you will build your life by, this you will become. ~ James Allen,
754:The Yogi's ideal is a body strong in all its parts, under the control of a masterful and developed Will, animated by high ideals. ~ William Walker Atkinson,
755:The Yogis’ ideal is a body strong in all its parts, under the control of a masterful and developed Will, animated by high ideals. ~ William Walker Atkinson,
756:You make decisions and choices, and you're never going to know if they're the ideal choices, but you make them and you make the most of them. ~ David Shore,
757:Belief in an ideal dies hard. I had believed in an ideal for all the twenty-eight years of my life – the ideal of the British way of life. ~ E R Braithwaite,
758:Call me a skeptic, but I’ve always thought that it takes more than organic vegetables and talking circles to make an ideal society. Raven ~ Jennifer McMahon,
759:El empleado ideal sería una persona que no tenga lazos, compromisos ni ataduras emocionales preexistentes y que además las rehúya a futuro. ~ Zygmunt Bauman,
760:Now I call myself a bleeding heart libertarian. Because I do believe in the principles of Libertarianism as an ideal - because I'm an idealist. ~ Neil Peart,
761:The ideal of perfect Success is an ideal belonging to the same sort of individual as the inventor of Equal Rights of man and Perfectibility. ~ Wyndham Lewis,
762:There is no limit to what this law can do for you; dare to believe in your own ideal; think of the ideal as an already accomplished fact. ~ Charles F Haanel,
763:Truth is for the gods; from our human point of view, it is an ideal, towards which we can approximate, but which we cannot hope to reach. ~ Bertrand Russell,
764:As the sweaty, alcohol fuming bodies press in on me from all directions I decide that my ideal of a good time is reading a good novel, alone ~ Rita Stradling,
765:He had glimpsed a glorious ideal, had struggled toward it and seized it and come to understand it, and was disappointed. One could sympathize. ~ John Gardner,
766:He was no fool or Utopian who wished to be the maker of songs for his country rather than its law giver. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
767:In my ideal world, no child would suffer. Charitable instincts would prevail. There would be global acceptance of all different types of people. ~ Clay Aiken,
768:In the economy of Nature opposite creates itself out of opposite and not only like from like. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
769:I was resting in the shadow of that ideal happiness as in the shade of the poisonous manchineel tree, without foreseeing the consequences. ~ Gustave Flaubert,
770:muchos nos pasamos la existencia ocultando nuestro origen, avergonzados o temerosos cuando no encajamos del todo en un ideal preestablecido. ~ Michelle Obama,
771:Perhaps adjustment and stabilization, while good because it cuts your pain, is also bad because development towards a higher ideal ceases? ~ Abraham H Maslow,
772:She didn’t have to be Cheshire’s ideal of a Magician or Hatcher’s ideal of a lover or her parents’ ideal of a daughter. She could be Alice. ~ Christina Henry,
773:the industrial ideal: anyone can request work, do so anonymously, never meet the employee, and reject the results without ever paying. The ~ Douglas Rushkoff,
774:As far as it’s ideal that you get helped by people, it doesn't mean they are compelled to make your dreams come true without your efforts. ~ Israelmore Ayivor,
775:By desiring to be other than what you are, you can create an ideal of the person you want to be and assume that you are already that person. ~ Neville Goddard,
776:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ Sri Ramakrishna, #index,
777:In an ideal world I could do hellish things to her and she’d love it but in this world I came to save Perry. No one else seemed to give a shit. ~ Karina Halle,
778:It is impossible to think of an ideal human life except as an alternation of individual and social life, as equally a belonging and an escape. ~ Northrop Frye,
779:I would define morality as enlightened self-interest...That old Platonic ideal that there are certain pure moral forms just isn't where we are. ~ Andrew Young,
780:Life and death appeared to me ideal bounds, which I should first break through, and pour a torrent of light into our dark world. ~ Mary Wollstonecraft Shelley,
781:The ideal of helping is to make others independent of you. You help them to become more independent rather than making them addicted to you. ~ Chogyam Trungpa,
782:Christian brotherhood is not an ideal which we must realize; it is rather a reality created by God in Christ in which we may participate. ~ Dietrich Bonhoeffer,
783:He seems to me to be headed for his ideal fate, which is compulsive psychosis dashed with a jigger of psychopathic irresponsibility and violence ~ Jack Kerouac,
784:Ideal date is doing something new, either hiking a new place I've not been, or learning something weird and new like pottery.... and then a meal. ~ Emmy Rossum,
785:I'm no idealist to believe firmly in the integrity of our courts and in the jury system - that is no ideal to me, it is a living, working reality. ~ Harper Lee,
786:Its typical of Mexico, of the whole human race perhaps — violence in favour of an ideal and then the ideal lost but the violence just going on. ~ Graham Greene,
787:Mind, a glorious traveller in the sky,
Walks lamely on the earth with footsteps slow. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
788:Ordinary women attempt to change our bodies to resemble a pornographic ideal. Ordinary women construct a false self and come to hate this self. ~ Susan Griffin,
789:Our job in this life is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. ~ Steven Pressfield,
790:Poetry and art are born mediators between the immaterial and the concrete, the spirit and life. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
791:Somehow Rabbit can’t tear his attention from where the ball should have gone, the little ideal napkin of clipped green pinked with a pretty flag. ~ John Updike,
792:The instruction was intended to assimilate Mollie into white society and transform her into what the authorities conceived of as the ideal woman. ~ David Grann,
793:I think that's part of people wanting a wholesome life, to surround yourself with farm animals and fields. That's sort of an American ideal. ~ Novella Carpenter,
794:It's just that that feels discriminatory to me, "the ideal woman." The concept of ideal is fleeting. It's like "perfect." There's no such thing. ~ Rush Limbaugh,
795:Men in their ordinary utilitarian course of life do not feel called upon to serve anyone except themselves. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal,
796:My ideal meal would probably be the cheesiest pasta or pizza, followed by something creamy and chocolaty. I mean, just the worst things, really. ~ Ricky Gervais,
797:Peace may sound simple - one beautiful word - but it requires everything we have, every quality, every strength, every dream, every high ideal. ~ Yehudi Menuhin,
798:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
799:See how the Ganga flows by and what a nice building! I like this place. This is the ideal kind of place for a Math. (in Belur, West Bengal). ~ Swami Vivekananda,
800:The concept of romantic love as a widely accepted cultural value and as the ideal basis of marriage was a product of the nineteenth century. ~ Nathaniel Branden,
801:The governing ideal was not merely to keep up with the Joneses, but to be the Joneses—to own the same model of car or dishwasher or lawn mower. ~ Chris Anderson,
802:The ideal capitalism envisioned by advocates of the free market depends upon social virtues and wise policies that it does not itself generate. ~ Timothy Snyder,
803:The ideal life is you don't sell a single magazine, nobody's interested, but they want to come see your movie. Because that gives you true freedom. ~ Matt Damon,
804:The standard, convincing explanation for the link is that RWA provides simple answers, ideal for people with poor abstract reasoning skills. ~ Robert M Sapolsky,
805:Traditionally the Nude was used to express formulations about life as larger-than-life, as Heroic or Ideal... The nude is not a 'genre' subject. ~ Isabel Bishop,
806:We have never stopped sin by passing laws; and in the same way, we are not going to take a great moral ideal and achieve it merely by law. ~ Dwight D Eisenhower,
807:Comportamentul ideal se naşte din deplina indiferenţă.Poate că tocmai de aceea iubim întodeauna cu încrâncenare pe acela care ne întoarce spatele ~ Cesare Pavese,
808:I have looked to the Steinway piano since I was three, not only as my ideal choice of an instrument. But, as a responsive and ever reliable friend. ~ Ahmad Jamal,
809:Introverts living under the Extroversion Ideal are like women in a man's world, discounted because of a trait that goes to the core of who they are. ~ Susan Cain,
810:My ideal role would be anything that allows me to play anyone the public is familiar with and to be able to show them that, but in a new light. ~ Ashley Rickards,
811:My ideal traveler is the person who goes the old, laborious way into the unknown, and it is this belief that lies behind my travel, and drives me. ~ Paul Theroux,
812:Realism absorbs the ideal by adding a few small imperfections. Example: it paints a few specks of mud on the white gown of the Lady in the Garden. ~ Mason Cooley,
813:So he was FN-2187, well on his way to becoming the ideal First Order stormtrooper. That was what everyone thought, at least. Except FN-2187 himself. ~ Greg Rucka,
814:The greatest human ideal is the great cause of bringing together the thoughts of Europe and Asia; the great soul of India will topple our world. ~ Romain Rolland,
815:The ideal is nothing more nor less than the culminating point of logic, even as the beautiful is nothing more nor less than the summit of the true. ~ Victor Hugo,
816:There is nothing the matter with Americans except their ideals. The real American is all right; it is the ideal American who is all wrong. ~ Gilbert K Chesterton,
817:True love means you love the real person, not an ideal that you have in your head and superimpose over them. That's illusion and lies to me. ~ Laurell K Hamilton,
818:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
819:We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. ~ Paulo Coelho,
820:All the weak and undeveloped minds in every religion or country have only one way of loving their own ideal, i.e. by hating every other ideal. ~ Swami Vivekananda,
821:As far as it’s ideal that you get helped by people, it doesn't mean they are compelled to make your dreams come true without your own efforts. ~ Israelmore Ayivor,
822:hoarders tend to be perfectionists, that each item they collect is one crucial part of an ideal world they are ever creating for themselves. ~ Kimberly Rae Miller,
823:In an ideal world, an individual's institutional power would be correlated perfectly with his or her value-add. In practice, this is seldom the case. ~ Gary Hamel,
824:Nesse dia, pois, ele conheceu uma das raras formas de estabilidade: A estabilidade do desejo irrealizável, a estabilidade do ideal inatingível ~ Clarice Lispector,
825:Rather than relaxing and enjoying who we are and what we’re doing, we are comparing ourselves with an ideal and trying to make up for the difference. ~ Tara Brach,
826:That a marriage ends is less than ideal; but all things end under heaven, and if temporality is held to be invalidating, then nothing real succeeds. ~ John Updike,
827:The Empire had no political cohesion, no capital city, no common laws, common finances, or common officials. It was the relic of a dead ideal. ~ Barbara W Tuchman,
828:The ideal way to start interesting research, at least in my view, is to depart from a problem or question to which you do not know the answer. ~ Benedict Anderson,
829:You and I possess manifold ideal bonds in the interests we share; but each of us has his poor body and his irremediable, incommunicable dreams. ~ George Santayana,
830:Be not in despair, the way is very difficult, like walking on the edge of a razor; yet despair not, arise, awake, and find the ideal, the goal. ~ Swami Vivekananda,
831:Ideal conception, necessitated by ignorance of the person so imagined, often results in an incipient love, which otherwise would never have existed. ~ Thomas Hardy,
832:I had made my mind up to stay at the top of the class and … graduate at the head of it. … That was my kind of ideal. I just didn't know any better. ~ Hermann Hesse,
833:Man’s knowledge casked in the barrels of Memory
Has the harsh savour of a mortal draught: ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
834:Our job in this lifetime is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. ~ Steven Pressfield,
835:The basic fact is that no, this isn't ideal. Very few things are. Sometimes, you have to manufacture your own history. Give fate a push,so to speak. ~ Sarah Dessen,
836:The idea that two is the ideal, and that one is only good as half of two. You are not a half, and you should never treat someone else like a half. ~ David Levithan,
837:Today, the ideal male is the gay man and the ideal female is the worker female, the woman who can work in a coal mine just like all the other men. ~ Camille Paglia,
838:A romantic man often feels more uplifted with two women than with one: his love seems to hit the ideal mark somewhere between two different faces. ~ Elizabeth Bowen,
839:Creativity is a space for solitary longing, the desire to be elsewhere in space and time, to be in a new ideal world where life is as it should be. ~ Chenjerai Hove,
840:Each of us is sometimes a cretin, a fool, a moron, or a lunatic. A normal person is just a reasonable mix of these components, these four ideal types. ~ Umberto Eco,
841:Each time a man stands up for an ideal or acts to improve the lot of others or strikes out against injustice, he sends forth a tiny ripple of hope. ~ Robert Kennedy,
842:Hold on to your own ideal. . . . Above all, never attempt to guide or rule others, or, as the Yankees say, "boss" others. Be the servant of all. ~ Swami Vivekananda,
843:Kay came to realize that she preferred her books to other people’s company. Reading was not a fallback position for her but an ideal state of being. ~ Laura Lippman,
844:Knowing how to distinguish between an ideal keyword and the reality of queries will help you to refine your strategy and success as an online marketer. ~ Neil Patel,
845:Mathematics, even in its present and most abstract state, is not detached from life. It is just the ideal handling of the problems of life. ~ Cassius Jackson Keyser,
846:Our job in this lifetime is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. ~ Steven Pressfield,
847:Sometimes it’s just too much to bear, to see a man of noble heart and high intellect begin with the ideal of the Madonna and finish with that of Sodom.* ~ Anonymous,
848:Standard English as it is presented by grammarians and pedants is a dialect that is based on a mostly fictional, static, and Platonic ideal of usage. ~ Kory Stamper,
849:The Christian ideal has not been tried and found wanting—it has been found difficult and left untried.” G.K. CHESTERTON What’s Wrong with the World ~ Susan Meissner,
850:You cannot turn a decent man into a violent one by being momentarily rude, but you can present yourself as an ideal target by appearing too timid. ~ Gavin de Becker,
851:Democracy is not freedom. When fully living up to its ideal, democracy is at best a majority coming up with an excuse to impose its will on a minority. ~ Adam Kokesh,
852:I am certain and have always stressed that the destination of mankind is to become more and more humane. The ideal of humanity has to be revived. ~ Albert Schweitzer,
853:inflammation in the body) is a very healthy 0.01, and all of my other indexes (for heart disease, diabetes, and other conditions) are at ideal levels. ~ Ray Kurzweil,
854:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
855:my ideal birthday gift would be harmony between all magic and non-magic peoples — though I wouldn’t say no to a large bottle of Ogden’s Old Firewhisky! ~ J K Rowling,
856:The ideal thing would be to have a 100 percent effective AIDS vaccine. And to have broad usage of that vaccine. That would literally break the epidemic. ~ Bill Gates,
857:They (Medievalists) are soft, dreamy people who find life too hard for them here and get lost in an ideal world of the past that never really existed. ~ Isaac Asimov,
858:To play Bond, though, and then for the world to perceive you in a certain way, is very different from playing Superman. Bond is not this ideal figure. ~ Henry Cavill,
859:When one lives with problems of importance, the prostitute is ideal. You pay, and whether or not you fail is of no importance. She doesn't care. ~ Alberto Giacometti,
860:Freedom is the opportunity for right development, for development in accordance with the progressive ideal of life that we have in conscience. ~ Charles Horton Cooley,
861:I love being able to reach people directly, but in an ideal scenario, I would not have to rush the release of new music… but the message is still there. ~ Lauryn Hill,
862:I realize that there's a thing called the bodhisattva ideal, and it's a very nice pinnacle of attention. It's a very egotistical thought, ultimately. ~ Frederick Lenz,
863:Our job in this lifetime is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. If ~ Steven Pressfield,
864:The ideal body is everywhere you look, and we are made to feel like failures by advertisers and corporations who shame us into buying their products. ~ Caitlin Stasey,
865:Todo lo demás eran medianías, un intento de evasión, de buscar refugio en el ideal de la masa; era amoldarse; era miedo ante la propia individualidad. ~ Hermann Hesse,
866:You remember my ideal cat has always a huge rat in its mouth, just going out of sight - though going out of sight in itself has a peculiar pleasure. ~ Emily Dickinson,
867:As a resident, my highest ideal was not saving lives—everyone dies eventually—but guiding a patient or family to an understanding of death or illness. ~ Paul Kalanithi,
868:As the late paraplegic anthropologist Robert Murphy assessed, “We are subverters of an American ideal, just as the poor are betrayers of the American dream ~ Anonymous,
869:I had made my mind up to stay at the top of the class and […] graduate at the head of it. […] that was my kind of ideal. I just didn't know any better. ~ Hermann Hesse,
870:I'm kind of still down with Virg Woolf on this one: "women must kill the aesthetic ideal through which they themselves have been 'killed' into art." ~ Lidia Yuknavitch,
871:In practicing meditation, we're not trying to live up to some kind of ideal -- quite the opposite. We're just being with our experience, whatever it is. ~ Pema Chodron,
872:Remember the refrain: We always build on the past; the past always tries to stop us. Freedom is about stopping the past, but we have lost that ideal. ~ Lawrence Lessig,
873:The holding of an ideal becomes almost an excuse for not living according to the ideal. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
874:The ideal you seek and hope to attain will not manifest itself, will not be realized by you, until you have imagined that you are already that ideal. ~ Neville Goddard,
875:To name an object is to deprive a poem of three-fourths of its pleasure, which consists in a little-by-little guessing game; the ideal is to suggest. ~ Wallace Stevens,
876:All that is active, all that is enveloped in time and space, is endowed with what might be described as an abstract, ideal and absolute impermeability. ~ Samuel Beckett,
877:I think George Mitchell is a consummate professional. He is the ideal selection to handle the job of special envoy if you choose to have a special envoy. ~ John F Kerry,
878:It is quite sad, to me, that that ideal, that vision and understanding [of American founding ], doesn't seem to be a part of the current political season. ~ Paul Kengor,
879:My ideal relaxation is working on upholstry. I spend hours in junk shops buying furniture. I do all the upholstery work myself, and it's like therapy. ~ Pamela Anderson,
880:Never mind these failures, these little backslidings; hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. ~ Swami Vivekananda,
881:The ideal flower of hospitality is almost unknown to the rich; it can hardly be grown save in the gardens of the poor; it is one of their beatitudes. ~ George MacDonald,
882:Where else could one find such a perfect combination of American values -- racism, militarism, capitalism -- all packaged in one 'ideal' symbol, a woman. ~ Robin Morgan,
883:A lot of times in movies, you see the "small town" people, being bowled over by this creative entity or this corporate ideal, and it's not true, at all. ~ John Krasinski,
884:C.S. Lewis is the ideal persuader for the half convinced, for the good man who would like to be a Christian but finds his intellect getting in the way. ~ Anthony Burgess,
885:If I ever meet with the man who fulfills my ideal, I shall make it a condition of the marriage settlement, that I am to have chocolate under the pillow. ~ Wilkie Collins,
886:I had made my mind up to stay at the top of the class and [...] graduate at the head of it. […] that was my kind of ideal. I just didn't know any better. ~ Hermann Hesse,
887:I happen to think we’ve set our ideal on the wrong objects; I happen to think that the greatest ideal man can set before himself is self-perfection. ~ W Somerset Maugham,
888:I have long been convinced that my artistic ideal stands or falls with Germany. Only the Germany that we love and desire can help us achieve that ideal. ~ Richard Wagner,
889:La esperanza, el ideal, es como un horizonte. La vida siempre termina antes, pero lo que hemos recorrido ha sido un trayecto hacia un horizonte o hacia otro. ~ Anonymous,
890:Let the one fight for his flag, and the other for his ideal, and let them both imagine that they are fighting for the country; the strife will be colossal. ~ Victor Hugo,
891:Painting something that defies the law of the land is good. Painting something that defies the law of the land and the law of gravity at the same time is ideal. ~ Banksy,
892:That which he projects ahead of him as his ideal, is merely his substitute for the lost narcissism of his childhood - the time when he was his own ideal. ~ Sigmund Freud,
893:The eggs turn out less than ideal, but since we both push them around our plates in a show of eating instead of actually consuming them, it doesn’t matter ~ Meghan March,
894:They have a job that sounds unimpressive, but their interests are very broad and they might be the ideal person to go round an antiques market with. ~ The School of Life,
895:Underneath the inharmonious and trivial particulars, is a musical perfection, the Ideal journeying always with us, the heaven without rent or seam. ~ Ralph Waldo Emerson,
896:What an age experiences as evil is usually an untimely reverberation echoing what was previously experienced as good--the atavismof an older ideal. ~ Friedrich Nietzsche,
897:What an age experiences as evil is usually an untimely reverberation echoing what was previously experienced as good—the atavism of an older ideal. ~ Friedrich Nietzsche,
898:Your ideal authors ought to pull you from the foundering of your previous existence, not smilingly guide you into a friendly and peaceable harbor. ~ Christopher Hitchens,
899:A liberal education ... considers man an end in himself and not an instrument whereby something is to be wrought. Its ideal is human perfection. ~ John Lancaster Spalding,
900:For, so inconsistent is human nature, especially in the ideal, that not to undertake a thing at all seems better than to undertake and come short. ~ Harriet Beecher Stowe,
901:The church of my own childhood, as well as that of my present and my future, comprises deeply flawed human beings struggling toward an unattainable ideal. ~ Philip Yancey,
902:You've built up this idea about me, this ideal, but I'm not that person. I'm not perfect. I am far from perfect. I'm not worth such a beautiful story. ~ Stephanie Perkins,
903:Doyurulmayı bekleyen gereksinimler kimi zaman halüsinasyonlar doğurur: Susuzluk suyu hayal eder, aşka duyulan gereksinim de ideal bir erkek ya da kadını. ~ Alain de Botton,
904:In an ideal world the script is written lean and tight and therefore there are no scenes left on the cuttring room floor and therefore no extended edition. ~ Peter Jackson,
905:I wanted to tell him so. Find the right words, string them together in the ideal way, knowing that here they would have the best chance of sounding perfect. ~ Sarah Dessen,
906:My ideal indeed can be put into a few words and that is : to preach unto mankind their divinity, and how to make it manifest in every movement of life. ~ Swami Vivekananda,
907:Or: “The ideal student values knowledge for its own sake, as well as for its instrumental uses. He or she hopes to make a contribution to society at large. ~ Carol S Dweck,
908:The compass simply represents the ideal, present but unachievable, and sight-steering a compromise with perfection which allows your boat to exist at all. ~ John Steinbeck,
909:The great problem of the concert hall is that the shoebox is the ideal shape for acoustics but that no architect worth their names wants to build a shoebox. ~ Rem Koolhaas,
910:The ideal of happiness has always taken material form in the house, whether cottage or castle; it stands for permanence and separation from the world. ~ Simone de Beauvoir,
911:the reality of modern capitalism is menacing that ideal with terrors and even splendours that might well stagger the wavering and impressionable modern spirit. ~ Anonymous,
912:Deceptiile repetate presupun ambitii inumane. Oamenii cu adevarat tristi sint acei care, neputind rasturna totul, s-au acceptat ca ruina a propriului ideal. ~ Emil M Cioran,
913:Her son must have folded her up, shoved her in, fired up the stove, and burned her into an ashen pile, ideal for fertilizer. That’s why our tree kicked ass. ~ Trinie Dalton,
914:My goal is to write every day. I say it is my ideal. I am careful not to pass judgment or create anxiety if I do not do it. No one lives up to his ideal. ~ Natalie Goldberg,
915:«¿Son éstas el tipo de personas con las que quiero trabajar?». Deberías ser capaz de explicarle por qué tu compañía es el sitio ideal para él a nivel personal ~ Peter Thiel,
916:The basic fact is that no, this isnt ideal. Very few things are. Sometimes, you have to manufacture your own history. Give fate a push,so to speak.
-Heidi ~ Sarah Dessen,
917:The ideal is the only absolute real; and it must become the real in the individual life as well, however impossible they may count it who never tried it. ~ George MacDonald,
918:The ideal of all Kosovo is membership in the EU and a permanent friendship with the United States. I believe and I am convinced our dreams will come true. ~ Atifete Jahjaga,
919:The snake is there and the worm in the heart of the rose.
A word, a moment’s act can slay the god; ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
920:As a resident, my highest ideal was not saving lives -- everyone dies eventually -- but guiding a patient or family to an understanding of death or illness. ~ Paul Kalanithi,
921:Education is not filling the mind with a lot of facts. Perfecting the instrument and getting complete mastery of my own mind [is the ideal of education]. ~ Swami Vivekananda,
922:In his chronic forgetfulness, EP has achieved a kind of pathological enlightenment, a perverted vision of the Buddhist ideal of living entirely in the present. ~ Joshua Foer,
923:Music is never stationary; successive forms and styles are only like so many resting-places - like tents pitched and taken down again on the road to the Ideal. ~ Franz Liszt,
924:My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life. ~ Swami Vivekananda,
925:The secret teaching was the bodhisattva ideal, to live for others, for the welfare of all beings. That's enlightenment, not some flashy state of luminosity. ~ Frederick Lenz,
926:This ideal of glory and grandeur--which consists not merely in considering that nothing wrong that one does but in priding oneself on every crime once commits. ~ Leo Tolstoy,
927:We waste a lot of time and a lot of talent trying to write for the common reader, whom we will never meet. Instead we should be writing for our ideal reader. ~ Julia Cameron,
928:What, I'm supposed to succumb to your ideal image of what this is? No. I'm gonna stand above that and I'm gonna be who I am and be a rolemodel for these girls. ~ Demi Lovato,
929:Each of us, when our day's work is done, must seek our ideal, whether it be love or pinochle or lobster à la Newburg, or the sweet silence of the musty bookshelves. ~ O Henry,
930:Geniuses are disconcerting. Their comings and goings in the ideal world give one vertigo . . . . They have a telescope in one eye and a microscope in the other. ~ Victor Hugo,
931:I shall ask no more than that you agree with Dean Inge that even though counting heads is not an ideal way to govern, at least it is better than breaking them. ~ Learned Hand,
932:It was about as close as you could get to the platonic ideal of a ham, if Plato had spent more time discussing hams and less time mucking about with triangles. ~ Gideon Defoe,
933:I was constantly being pushed toward a European ideal of what it means to be a classical or opera singer, let's say in the Renata Tebaldi mode. I reject that. ~ Renee Fleming,
934:Pacifism will remain an ideal, war a fact, and if the White race decides to wage it no longer, the dark ones will, and will become the masters of the world. ~ Oswald Spengler,
935:The ideal Government of all reflective men, from Aristotle onward, is one which lets the individual alone - one which barely escapes being no government at all. ~ H L Mencken,
936:The ideal social state is not that in which each gets an equal amount of wealth, but in which each gets in proportion to his contribution to the general stock. ~ Henry George,
937:Velazquez found the perfect balance between the ideal illustration which he was required to produce, and the overwhelming emotion he aroused in the spectator. ~ Francis Bacon,
938:... when personal happiness conflicts with any great human ideal, the right to claim such happiness is as nothing compared to the privilege of resigning it. ~ Margaret Deland,
939:By creating an ideal in your mind, you can identify yourself with it until you become one and the same with the ideal, thereby transforming yourself into it.”16 ~ Wayne W Dyer,
940:Everything that is, was, and will be, eternally IS, even the countless forms, which are finite and perishable only in their objective, not in their ideal Form. ~ H P Blavatsky,
941:If anything is to exist at all, then the Original Thing must be, not a principle nor a generality, much less an ‘ideal’ or a ‘value’, but an utterly concrete fact. ~ C S Lewis,
942:I wouldn't say Bond is an ideal figure, no. The character has been performed in so many different ways that people go, "Oh, that's an interesting take on Bond." ~ Henry Cavill,
943:Reason lives not only in actual facts, but in possibilities, not only in realised truths, but in ideal truths. ~ Sri Aurobindo, The Human Cycle, The Curve of the Rational Age,
944:The aesthetic dimension of the ideal state comes out in the idea of harmony, which is the classical idea of beauty as "concinnitas" or "unity-in-variety". ~ Frederick C Beiser,
945:There is a purpose in life--to raise men nearer to the likeness of God. Whoever seeks that ideal, daily, finds joy; and in no other way can true joy be found. ~ John A Widtsoe,
946:The woman described in Proverbs 31 is not some ideal that exists out there; she is present in each one of us when we do even the smallest things with valor ~ Rachel Held Evans,
947:You know you are capitalism’s ideal puppet (and that education betrayed you) when winning the lottery is your only chance to realizing financial freedom. ~ Mokokoma Mokhonoana,
948:Above all things, one should maintain his self-respect, and there is but one way to do that, and that is to live in accordance with your highest ideal. ~ Robert Green Ingersoll,
949:Any ideal system is its own worst enemy, and as soon as you start to implement these visions of grandeur, they just fall apart and turn into a complete tyranny. ~ Ben Nicholson,
950:Art is an infinitely precious good, a draught both refreshing and cheering which restores the stomach and the mind to the natural equilibrium of the ideal. ~ Charles Baudelaire,
951:But what had really happened, unfortunately, as ideal as it started out to be, was not that they had succeeded in becoming one, but that they had become neither. ~ Ana Castillo,
952:Cartoons are like fruit flies. Biologists use fruit flies because their large chromosomes and short life cycle make them ideal for studying hereditary changes. ~ Robert Mankoff,
953:It takes a lot to motivate me to exercise but Physique 57 is the ideal workout, it's efficient, fun and targeted to get the results you didn't think were possible! ~ Demi Moore,
954:Then by a touch, a presence or a voice
The world is turned into a temple ground
And all discloses the unknown Beloved. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
955:the woman described in Proverbs 31 is not some ideal that exists out there; she is present in each one of us when we do even the smallest things with valor. ~ Rachel Held Evans,
956:We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. ~ Ingmar Bergman,
957:Yes. You’ll notice that this weapon has no Spaceforce markings, but it’s a model Spaceforce uses.” “Palm-locked?” “Yes. Would’ve been ideal to get a palm print ~ Elizabeth Moon,
958:According to my father, the greatest happiness in life was to marry the girl you'd spent your youth reading books with in the passionate pursuit of a shared ideal. ~ Orhan Pamuk,
959:A million lotuses swaying on one stem,
World after coloured and ecstatic world
Climbs towards some far unseen epiphany. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
960:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
961:Doing research in mathematics is frustrating and if being frustrated is something you cannot get used to, then mathematics may not be an ideal occupation for you. ~ Peter Sarnak,
962:I believe in freedom, I'm for a world without borders. But that's an ideal. On a practical level, I'm for a secular state where religion only plays a minor role. ~ Shahin Najafi,
963:In an ideal world, we would have been orphans. We felt like orphans and we felt deserving of the pity that orphans get, but embarrassingly enough, we had parents. ~ Miranda July,
964:Knowledge dwells not in the passionate heart;
The heart’s words fall back unheard from Wisdom’s throne. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
965:The ideal situation would be to bypass all of the drama and mayhem and just get the music right to the people. I'm confident that we'll eventually figure it out. ~ Debbie Gibson,
966:The Mantra in other words is a direct and most heightened, an intensest and most divinely burdened rhythmic word. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
967:The point is that our true nature is not some ideal that we have to live up to. It’s who we are right now, and that’s what we can make friends with and celebrate. ~ Pema Ch dr n,
968:The point is that our true nature is not some ideal that we have to live up to. It's who we are right now, and that's what we can make friends with and celebrate. ~ Pema Chodron,
969:The United States is not so strong, the final triumph of the democratic ideal is not so inevitable that we can ignore what the world thinks of us or our record. ~ Harry S Truman,
970:The vital straining towards an ideal, definite but latent, when it dominates a whole life, may express that ideal more fully than could the best chosen words. ~ George Santayana,
971:gentleness and tenderness are born with love, and the young girl who cherishes within her breast a trembling and fragile ideal has mercy on the wing of a butterfly. ~ Victor Hugo,
972:I believe,' said Marcus Furius, 'that an order of male virgins who never see the light of day would be ideal for the operation of a computing machine such as this. ~ M T Anderson,
973:I never really knew I wanted to 'be' a writer, but I was always writing from a very young age. It became more conscious as an ideal when I was in my twenties. ~ Joyce Carol Oates,
974:The ideal business is one that earns very high returns on capital and that keeps using lots of capital at those high returns. That becomes a compounding machine. ~ Warren Buffett,
975:The ideal reader of my novels is a lapsed Catholic and failed musician, short-sighted, colour-blind, auditorily biased, who has read the books that I have read. ~ Anthony Burgess,
976:The ideal story should begin innocently like a fairy-tale, be frightening like a nightmare in the middle, and conclude sadly like a love story ending in separation. ~ Orhan Pamuk,
977:The ideal view for daily writing, hour for hour, is the blank brick wall of a cold-storage warehouse. Failing this, a stretch of sky will do, cloudless if possible. ~ Edna Ferber,
978:There is also this benefit in brag, that the speaker is unconsciously expressing his own ideal. Humor him by all means, draw it all out, and hold him to it. ~ Miguel de Cervantes,
979:The religious is any activity pursued in behalf of an ideal end against obstacles and in spite of threats of personal loss because of its general and enduring value. ~ John Dewey,
980:The reveries of youth, in which so much energy is wasted, are the yearnings of a Spirit made for what it has not found but must forever seek as an Ideal ~ William Ellery Channing,
981:We can either own our circumstances and be creative in them, or we can throw up our hands and say, I cannot be held accountable because the conditions are not ideal. ~ Patti Digh,
982:Actually, my ideal life would be to have an evergreen tree farm and, every December, I'd load them up and just stand out on the street and sell Christmas trees. ~ Willis Earl Beal,
983:And the cripple said intensely: 'A body always has the ideal it deserves, That ideal of a stone- if I may say so, you'd have to have a demigod's body to sustain it. ~ Albert Camus,
984:At one time I had given much thought to why men were so very rarely capable of living for an ideal. Now I saw that many, no, all men were capable of dying for one. ~ Hermann Hesse,
985:Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T1],
986:If I just produce the transparent ideal accepted by the Western experts, a process of privatization which will be very good but never happen, that means nothing. ~ Anatoly Chubais,
987:In any system of work, the theoretical ideal is single-piece flow, which maximizes throughput and minimizes variance. You get there by continually reducing batch sizes. ~ Gene Kim,
988:It's all heartbreak, death, and unrequited love." "Well, that is what most songs are about," said Will. "Requited love is ideal but doesn't make much of a ballad ~ Cassandra Clare,
989:I was dominated, soul, brain, and power by you. You became to me the visible incarnation of that unseen ideal whose memory haunts us artists like an exquisite dream. ~ Oscar Wilde,
990:The paradox of publicity is that even as we do it, we know it's killing off the chance of another reader happening across our book in the ideal state of innocence. ~ Emma Donoghue,
991:"The point is that our true nature is not some ideal that we have to live up to. It's who we are right now, and that's what we can make friends with and celebrate." ~ Pema Chödron,
992:There is one type of ideal woman very seldom described in poetry - the old maid, the woman whom sorrow or misfortune prevents from fulfilling her natural destiny. ~ Lafcadio Hearn,
993:The task of critique is not to denounce the ideals, but to show their transformation into ideologies, and to challenge the ideology in the name of the betrayed ideal ~ Erich Fromm,
994:As Christians, I challenge you. Have a great aim - have a high standard - make Jesus your ideal...make Him an ideal not merely to be admired but also to be followed. ~ Eric Liddell,
995:For as long as I can remember, I've been the kind of person who goes against the grain and questions authority, and that doesn't make for an ideal religious follower. ~ Amber Heard,
996:Immortality for imperfect man,
A god who hurts himself at every step,
Would be a cycle of eternal pain. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
997:It cannot be sufficiently emphasized that revolution is in vain unless inspired by its ultimate ideal. Revolutionary methods must be in tune with revolutionary aims. ~ Emma Goldman,
998:I think I was shy as a young woman and realized that photography was an ideal way of expressing myself, of telling people what was going on without having to talk. ~ Martine Franck,
999:We cannot buy what we need for an ideal life in stores, so we have become habitual shoppers who come up short again and again and therefore have to head back for more. ~ Dave Bruno,
1000:What is the ideal audio atmosphere for creativity and it turns out it is not complete silence, and it is not a very loud atmosphere, it's something about 70 decibels. ~ Eric Weiner,
1001:In the ideal college, intrinsic education would be available to anyone who wanted it...The college would be life-long, for learning can take place all through life. ~ Abraham Maslow,
1002:Mas é bom amar uma coisa e não esperar nada em troca. É bom não haver discussão nem pressão alguma ou qualquer boato de qualquer baboseira. É amor sem amarras. É o ideal. ~ A S King,
1003:She came forward, the outlines of her figure blurred in the half-light. She came forward like a film star, or rather like the ideal woman in an adolescent's dream. ~ Georges Simenon,
1004:the kernel of a homomorphism is closed under addition, and also under multiplication by any element of the ring. These two properties define the notion of an ideal. ~ Timothy Gowers,
1005:2D looks so flat. Well, it is, of course, it's flat. But 3D isn't. And for an adventure story that takes you into a long-distant, fictional world, it's ideal, I think. ~ Ian Mckellen,
1006:As a girl, she had come to believe in the ideal man -- the prince or knight of her childhood stories. In the real world, however, men like that simply didn't exist. ~ Nicholas Sparks,
1007:For me the university has always been an ideal context for spiritual formation. I always felt that if you want to offer spiritual formation at the university, you can. ~ Henri Nouwen,
1008:If our presidents, or potential presidents, don't know this or don't articulate [an America ideal], that's a blown opportunity. The president can teach as well as lead. ~ Paul Kengor,
1009:If you work an extra ten hours to help spread the dharma, this will cause for much faster progression. You're doing something for a higher cause, for a higher ideal. ~ Frederick Lenz,
1010:In the ideal college, intrinsic education would be available to anyone who wanted it...The college would be life-long, for learning can take place all through life. ~ Abraham Maslow,
1011:It is this research into pure painting that is the problem at the present moment. I do not know any painters in Paris who are really searching for this ideal world. ~ Robert Delaunay,
1012:It’s not ideal, but if you can’t adapt your outliers and you can’t—or don’t feel like—starting over with a new alias, move forward with your new brand front and center. ~ Emlyn Chand,
1013:Man falls from the pursuit of the ideal of plan living and high thinking the moment he wants to multiply his daily wants. Man's happiness really lies in contentment. ~ Mahatma Gandhi,
1014:No ideal will remain long enough to be realised, or even partly realised. The modern young man will never change his environment; for he will always change his mind. ~ G K Chesterton,
1015:Not all comedy clubs or situations are ideal, especially when you're first coming up and I think that's good for you. Eventually you get to express your real personality. ~ Joe Rogan,
1016:Only this much I knew - that under ideal conditions, true education could be imparted only by the parents, and that then there should be the minimum of outside help. ~ Mahatma Gandhi,
1017:Peace without Justice is a low estate,— A coward cringing to an iron Fate! But Peace through Justice is the great ideal,— We'll pay the price of war to make it real. ~ Henry Van Dyke,
1018:The Annex is an ideal place to hide in. It may be damp and lopsided, but there's probably not a more comfortable hiding place in all of Amsterdam. No, in all of Holland. ~ Anne Frank,
1019:Their ardor alternated between a vague ideal and the common yearning of womanhood; so that the one was disapproved as extravagance, and the other condemned as a lapse. ~ George Eliot,
1020:What ideal, immutable Platonic cloud could equal the beauty and perfection of any ordinary everyday cloud floating over, say, Tuba City, Arizona, on a hot day in June? ~ Edward Abbey,
1021:Collectivism, as an intellectual power and a moral ideal, is dead. But freedom and individualism, and their political expression, capitalism, have not yet been discovered. ~ Ayn Rand,
1022:I never could have planned this, and now I'm in my ideal situation career-wise and just sort of where I am in my life, and I'm super happy with how everything's going. ~ Shawn Ashmore,
1023:In the fullness of artistic life there is, and remains, and will always come back at times, that homesick longing for the truly ideal life that can never come true. ~ Vincent Van Gogh,
1024:It was far from an ideal hiding spot. The crawl space wasn’t even three feet deep. Dirt floor. I didn’t want to think about what else was alive--or dead--down here. ~ Kelley Armstrong,
1025:Life is an aspiration. Its mission is to strive after perfection, which is self-realization. The ideal must not be lowered because of our weaknesses or imperfections. ~ Mahatma Gandhi,
1026:Moreover, and we must not forget this, interests which are not very friendly to the ideal and the sentimental are in the way. Somestimes the stomach paralyzes the heart. ~ Victor Hugo,
1027:None of these is in line with your original ideal of using the alien civilization as a way to reform humanity. YE: I started the fire, but I couldn’t control how it burnt. ~ Liu Cixin,
1028:Only someone obsessed with sexual fidelity to an unhealthy degree places a higher value on preserving the ideal of monogamous marriage over preserving an actual marriage. ~ Dan Savage,
1029:The ultimate detachment includes detachment even from the ideal of detachment. This is the kind of thing that can make you lose your mind … and come to your senses. The ~ Brad Blanton,
1030:You must be firm in one ideal. Dive deep. Otherwise you cannot get the gems at the bottom of the ocean. You cannot pick up the gems if you only float on the surface. ~ Sri Ramakrishna,
1031:All here is a mystery of contraries:
Darkness a magic of self-hidden Light,
Suffering some secret rapture’s tragic mask ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1032:All men are homosexual, some turn straight. It must be very odd to be a straight man because your sexuality is hopelessly defensive. It's like an ideal of racial purity. ~ Derek Jarman,
1033:Coincidental to my leaving the company, I would like to make one request: that Nintendo give birth to wholly new ideas and create hardware which reflects that ideal. ~ Hiroshi Yamauchi,
1034:I believe that we are called upon to do things in this life that we would not do in an ideal life. I believe that to reach that ideal, one must be prepared to sacrifice. ~ Jodi Daynard,
1035:In the actual world--the painful kingdom of time and place--dwell care, and canker, and fear. With thought, with the ideal, is immortal hilarity, the rose of joy. ~ Ralph Waldo Emerson,
1036:My keep-match meals: I'm good to go together with kale salad. Actually, Justin [Theroux] makes an ideal one with a poached egg and quinoa. It's actually scrumptious. ~ Jennifer Aniston,
1037:The Complete Idiots Guide to Eating Raw is ideal for anyone looking to seamlessly adopt eating habits that will benefit overall health and boost athletic performance. ~ Brendan Brazier,
1038:The heavens of the ideal Mind were seen
In a blue lucency of dreaming Space
Like strips of brilliant sky clinging to the moon. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1039:Your ideal body weight as an ectomorph at 6' 0" will be 214.378 lbs. There. Happy? And if you lose or gain a pound, I will have you killed. It is important to be ideal. ~ Mark Rippetoe,
1040:During the age of Atlantis, the low population density and the resulting purity of the earth's aura, made conditions ideal for discovering secret meditation techniques. ~ Frederick Lenz,
1041:Equality before the law is probably forever unattainable. It is a noble ideal, but it can never be realized, for what men value in this world is not rights but privileges. ~ H L Mencken,
1042:In modern eyes, precious though wars may be they must not be waged solely for the sake of the ideal harvest. Only when forced upon one, is a war now thought permissible. ~ William James,
1043:[My ideal of a good dinner] is to discuss good food, and, after this good food has been discussed, to discuss a good topic - with myself the chief conversationalist. ~ Winston Churchill,
1044:Talk about an ideal democracy! In the realm of time there is no aristocracy of wealth, and no aristocracy of intellect. Genius is never rewarded by even an extra hour a day. ~ Anonymous,
1045:The ideal student would be one who was not working for grades but was working because he was interested in the work and not trying to compete with fellow students. ~ Carl David Anderson,
1046:A world government with powers adequate to guarantee security is not a remote ideal for the distant future. It is an urgent necessity if our civilization is to survive. ~ Albert Einstein,
1047:Christian wife! Follow in the footsteps of the ideal of all womanhood, the Blessed Mother of God; in joy and in sorrow, she will be your advocate at the throne of her Son. ~ John Vianney,
1048:Conduct yourself in all matters, grand and public or small and domestic, in accordance with the laws of nature. Harmonizing your will with nature should be your utmost ideal. ~ Epictetus,
1049:It's the people that ultimately are less talented or have less confidence in what they're doing that then try to micro-manage, which lends itself to a less than ideal film. ~ Ari Graynor,
1050:Nationalism is the training of a whole people for a narrow ideal; and when it gets hold of their minds it is sure to lead them to moral degeneracy and intellectual blindness. ~ Anonymous,
1051:Omnicompetence,' the ability to obtain whatever one wants or needs, is an unattainable but continuously approachable ideal for all mankind - past, present, and future. ~ Russell L Ackoff,
1052:Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them. ~ Albert Schweitzer,
1053:Our duty is to encourage every one in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth. ~ Swami Vivekananda,
1054:Over and over one must ask oneself the queston, 'What do I want to express? What is the thought behind the saying? What is my ideal, what my objective? What? Why? Why? What? ~ Emily Carr,
1055:The Army has carried the American ... ideal to its logical conclusion. Not only do they prohibit discrimination on the grounds of race, creed and color, but also on ability. ~ Tom Lehrer,
1056:The egalitarian pioneer ideal has faded into oblivion, and the New World may be on the verge of becoming the Old Europe of the twenty-first century’s globalized economy. ~ Thomas Piketty,
1057:A film is its own thing and in an ideal world I think a film should be discovered knowing nothing and nothing should be added to it and nothing should be subtracted from it. ~ David Lynch,
1058:A watchful eye must be kept on ourselves lest while we are building ideal monuments of Renown and Bliss here we neglect to have our names enrolled in the Annals of Heaven. ~ James Madison,
1059:...I didn't feel that I was an American at all, with all that suburban ideal and sex repression and general dreary newspaper grey censorship of all our real human values... ~ Jack Kerouac,
1060:In my ideal world there would be 99% unemployment for actors, and I would be the 1% that's employed. I hear about somebody getting a job at Starbucks and I get jealous. ~ Hamish Linklater,
1061:It has always been my ideal in war to eliminate all feelings of hatred and to treat my enemy as an enemy only in battle and to honour him as a man according to his courage. ~ Ernst Junger,
1062:Qui està disposat a morir per un ideal, està, en el fons, igualment disposat a matar per l’ideal. Totes les doctrines que comencen amb uns màrtirs acaben amb una inquisició. ~ Joan Fuster,
1063:Since our complex societies are highly susceptible to interferences and accidents, they certainly offer ideal opportunities for a prompt disruption of normal activities. ~ Jurgen Habermas,
1064:That's kind of my ideal sequel - a movie that continues the story, takes one character and moves on, and moves forward with that character that survived with the first one. ~ Fede Alvarez,
1065:The ideal story is that of two people who go into love step for step, with a fluttered consciousness, like a pair of children venturing together into a dark room. ~ Robert Louis Stevenson,
1066:The Olympic Movement gives the world an ideal which reckons with the reality of life, and includes a possibility to guide this reality toward the great Olympic Idea. ~ Pierre de Coubertin,
1067:Life is too complex to admit of the arbitrary ideal simplicity which the moralising theorist loves. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
1068:The ideal condition would be, I admit, that men should be right by instinct; but since we are all likely to go astray, The reasonable thing is to learn from those who can teach ~ Sophocles,
1069:The ideals of homo faber, the fabricator of the world, which are permanence, stability, and durability, have been sacrificed to abundance, the ideal of the animal laborans. ~ Hannah Arendt,
1070:An ideal museum show would be a mating of Brideshead Revisited with House & Garden, provoking intense and pleasurable nostalgia for a past that none of its audience has had. ~ Robert Hughes,
1071:Art is realistic when it strives to express an ethical ideal. Realism is striving for truth, and truth is always beautiful. Here the aesthetic coincides with the ethical. ~ Andrei Tarkovsky,
1072:As you continue to explore the reasons behind your ideal lifestyle, you will come to a simple realization. The whole point in both discarding and keeping things is to be happy. ~ Marie Kond,
1073:Forgive and forget is the divine ideal. Grappling with the hurt while biting your tongue and struggling to refuse justifiable vengeance―that's closer to human reality. ~ Richelle E Goodrich,
1074:How do I love thee? Let me count the ways I love thee to the depth and breadth and height My soul can reach, when feeling out of sight For the ends of Being and ideal Grace. ~ Sherryl Woods,
1075:I couldn’t quite believe how much I seriously loved Aled Last, even if it wasn’t in the ideal way that would make it socially acceptable for us to live together until we die. ~ Alice Oseman,
1076:Maybe this is the ideal remedy for depression: a gun that can read your mind and is forever pointed at your head. Gives you some good practice in bottling up those dark wishes. ~ Hugh Howey,
1077:Only the Eternal’s strength in us can dare
To attempt the immense adventure of that climb
And the sacrifice of all we cherish here. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1078:The ideal is to create a completely fragmented atomized society where everybody is totally alone, doing nothing but trying to pursue created wants, and the wants are created. ~ Noam Chomsky,
1079:The ideal is within you, and the obstacle to reaching this ideal is also within you. You already possess all the material from which to create your ideal self. —THOMAS CARLYLE ~ Leo Tolstoy,
1080:The ideal teacher guides his students but does not pull them along; he urges them to go forward and does not suppress them; he opens the way but does not take them to the place. ~ Confucius,
1081:The ideal woman to me would be the gun-toting moll. Someone who is true blue and ready to face the world. Open to ideas and suggestion, not stubborn and closed minded. ~ Anton Szandor LaVey,
1082:The touchstone for family life is still the legendary 'and so they were married and lived happily ever after.' It is no wonder that any family falls short of this ideal. ~ Salvador Minuchin,
1083:When there is only one thing, what can be added or subtracted? If there are no circles, can pi find an ideal existence? What is logically possible when there is no contrary? ~ Steven L Peck,
1084:When you talk about the stimulus package, you can ask 1,000 different people and they - you will have 1,000 different opinions of what is the ideal stimulus package. ~ Arnold Schwarzenegger,
1085:And if she spent rather more time with her nose in a book than was considered ideal at that time (or any other), well, at least that meant she always had a story to tell. ~ Kristen Roupenian,
1086:Buddhists and Christians contrive to agree about death Making death their ideal basis for different ideals. The Communists however disapprove of death Except when practical. ~ William Empson,
1087:Dream lofty dreams, and as you dream, so shall you become. Your vision is the promise of what you shall one day be; your ideal is the prophecy of what you shall at last unveil. ~ James Allen,
1088:Dream lofty dreams, and as you dream, so you shall become. Your vision is the promise of what you shall one day be; your ideal is the prophecy of what you shall at last unveil. ~ James Allen,
1089:For a long time this Bohemian life was taken to be the ideal for the artist, and it has come in the last few decades to be considered an ideal for more than the artist. ~ Francis A Schaeffer,
1090:Ideals are like an image of reality at a given time from a given reality. Just like no photograph of a person can truly describe him, no ideal can represent reality as it is. ~ Awdhesh Singh,
1091:If the professional schools should succeed in producing skilled workers trained in the technique of their craft, nothing could be done with them if they had no ideal. ~ Pierre Auguste Renoir,
1092:I got married because I fell in love with this woman. I had a baby with her because we wanted to have children. But that's not because of some philosophical ideal at all, no. ~ Ewan McGregor,
1093:In the soldier we see the love of country. When you are willing to go onto a battlefield and give your life to defend an ideal ... knowing that you may not live through day. ~ Frederick Lenz,
1094:I think it's too bad when teenagers become conformist in terms of fashion,because it's the ideal time to go off into your own crazy thing without looking completely idiotic. ~ Clemence Poesy,
1095:Its aspect of a fixed stability
Is the cover of a captive motion’s swirl,
An order of the steps of Energy’s dance ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1096:It’s the place where reality strikes the ideal, where a joke becomes serious and anything serious is a joke. The magic point where every idea and its opposite are equally true. ~ Donna Tartt,
1097:The ideal artist is he who knows everything, feels everything, experiences everything, and retains his experience in a spirit of wonder and feeds upon it with creative lust. ~ George Bellows,
1098:The ideal boss for a growing leader is probably a good boss with major flaws, so that one can learn all the complex lessons of what to do and what not to do simultaneously. ~ Warren G Bennis,
1099:The trend in some of the contemporary movements in art, but by no means all, seems to deny this ideal and to me appears to lead to a purely decorative conception of painting. ~ Edward Hopper,
1100:as a young man I thought the ideal philosophical argument was one with the following property: someone who understood its premises and did not accept its conclusion would die. ~ Robert Nozick,
1101:Every poet... finds himself born in the midst of prose. He has to struggle from the littleness and obstruction of an actual world into the freedom and infinitude of an ideal. ~ Thomas Carlyle,
1102:For love that is not requited in equal measure is not love at all; it is not sacred. And holding on to the ideal of such love can keep us from finding the one that is true. ~ Kathleen McGowan,
1103:If you’re a lazy and not-too-bright computer scientist, machine learning is the ideal occupation, because learning algorithms do all the work but let you take all the credit. ~ Pedro Domingos,
1104:Lo ideal, claro, es acabar de una vez con las armas y las guerras y besarnos todos en plan dialogante, mua, mua, slurp. Pero esa película hace tiempo que la quitaron de los cines. ~ Anonymous,
1105:Look for someone who has a complete life without you in it. If you have a person you don't need for anything, that's ideal. You're just together because you really want to be. ~ Kirstie Alley,
1106:Now, to read poetry at all is to have an ideal anthology of one's own, and in that possession to be incapable of content with the anthologies of all the world besides. ~ William Ernest Henley,
1107:Shame is deeply rooted in identity. And the “self-ideal” we create for ourselves can often incorporate a lot of expectations that simply aren’t included in God’s ideal for us. ~ Matt Chandler,
1108:The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried. ========== What's Wrong with the World (Chesterton, G. K. (Gilbert Keith)) ~ Anonymous,
1109:The Platonic idealist is the man by nature so wedded to perfection that he sees in everything not the reality but the faultless ideal which the reality misses and suggests. ~ George Santayana,
1110:Aspirations are statements about the ideal future. At a later stage in the process, a company ties to those aspirations some specific benchmarks that measure progress toward them. ~ A G Lafley,
1111:Community is not an ideal; it is people. It is you and I. In community we are called to love people just as they are with their wounds and their gifts, not as we want them to be. ~ Jean Vanier,
1112:First of all, the art of living; then as my ideal profession, poetry and philosophy, and as my real profession, plastic arts; in the last resort, for lack of income, illustrations. ~ Paul Klee,
1113:How did a person decide how much sugar to put in his tea? Well, he had some notion of the ideal sweetness of tea; he sugared his tea until it most closely resembled that ideal. ~ Michael Lewis,
1114:If you like the corporate type of girl, shop conservative at J. Crew or Macy’s. If you like hipster chicks, try vintage shops. Take basic steps to match the vibe your ideal girl has. ~ Roosh V,
1115:In an ideal world, entertainment would be regarded as what it is - entertainment - and wouldn't be valued more heavily than education, than science, than environmental awareness. ~ Chris Kluwe,
1116:In Brazil, there isn't just one beauty ideal. There's a lot of emphasis on a woman's natural beauty - but of course, Brazilian women love expressing their beauty through makeup. ~ Adriana Lima,
1117:In photography we must learn to seek, not the 'picture,' not the aesthetic of tradition, but the ideal instrument of expression, the self-sufficient vehicle for education. ~ Laszlo Moholy Nagy,
1118:nerve, not talent, is the one necessary and sufficient trait for success. (Wouldn't it be ideal if it were talent? But talent with no nerve is like the sound of one hand clapping. ~ Lynda Obst,
1119:The mind, placed before any kind of difficulty, can find an ideal outlet in the absurd. Accommodation to the absurd readmits adults to the mysterious realm inhabited by children. ~ Andr Breton,
1120:We do not have an ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. ~ Philip K Dick,
1121:You can’t maintain discipline that way.” Mallow said icily, “I can. There’s no merit in discipline under ideal circumstances. I’ll have it in the face of death, or it’s useless. ~ Isaac Asimov,
1122:After all, the ideal of bourgeois politics is the absence of politics, since capital is nothing other than the consistent displacement of social decision-making into the marketplace ~ Nick Land,
1123:A Truth occult has made this mighty world:
The Eternal’s wisdom and self-knowledge act
In ignorant Mind and in the body’s steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1124:I have no doubt that the ideal is for public institutions to live, like nature, from day to day. The institution that fails to win public support has no right to exist as such. ~ Mahatma Gandhi,
1125:It sometimes seems as though we were trying to combine the ideal of no schools at all with the democratic ideal of schools for everybody by having schools without education. ~ Robert M Hutchins,
1126:Sólo existen dos días en el año en que no se puede hacer nada. Uno se llama ayer y otro mañana. Por lo tanto hoy es el día ideal para amar, crecer, hacer y principalmente vivir ~ Dalai Lama XIV,
1127:The liberal ideal is that everyone should have fair access and fair opportunity. This is not equality fo result. Its equality of opportunity. There's a fundamental difference. ~ Robert Reich,
1128:The mind, placed before any kind of difficulty, can find an ideal outlet in the absurd. Accommodation to the absurd readmits adults to the mysterious realm inhabited by children. ~ Andre Breton,
1129:Un consejo conformado por tres personas es lo ideal. Tu consejo de administración nunca debería estar integrado por más de cinco personas, a menos que tu compañía cotice en bolsa. ~ Peter Thiel,
1130:We do not have the ideal world, such as we would like, where morality is easy because cognition is easy. Where one can do right with no effort because he can detect the obvious. ~ Philip K Dick,
1131:agudizar su sentido de la diferencia entre el mundo ideal, en el que la verdadera nobleza siempre era recompensada por sus virtudes, y la realidad, bastante menos edificante. ~ Lawrence Freedman,
1132:And I love the idea of books being more than books, or being, rather, something other than books. I think the ideal experience of my book would be like listening to music. ~ Jonathan Safran Foer,
1133:Disasters are funny to me. As a comedian you learn from failure, so I'm always trying to put myself in a situation that does not seem ideal for my comedy and see how it works. ~ Anthony Jeselnik,
1134:I'd love to do movies and be on TV. But I think if I transitioned into TV/film completely, I would really miss singing and dancing. It would be ideal to be cast in a movie musical! ~ Laura Osnes,
1135:Indians are very racist. It's deeply ingrained. But there is so much pressure by peer groups, magazines, billboards and TV adverts that perpetuate this idea that fair is the ideal. ~ Nandita Das,
1136:In government-directed economies, the collective takes priority over the individual. The moral ideal is equal results. That approach could not be further removed from the real world. ~ Paul Ryan,
1137:Solo existen dos días en el año en que no puedes hacer nada. Uno se llama ayer y otro mañana. Por lo tanto, hoy es el día ideal para amar, crecer, hacer y principalmente VIVIR". ~ Dalai Lama XIV,
1138:The decision as to whether to risk one’s actual life or to surrender the ideal self-conception is a decision about who one is."
from The structure of desire and recognition ~ Robert B Brandom,
1139:This disaster did not force us to abandon our ideal; on the contrary, from the very first months of the conflict, it led us to define precisely the conditions for its realization. ~ Leon Jouhaux,
1140:All the ills of mankind spring from belonging to a race, a nation, a city, a group of some kind. The ideal would be to belong to none, and to care for allbut who is capable of that? ~ Louis Dudek,
1141:And my mother’s afternoon escapes from the house that she could not quite consider her own were an indication that loneliness can be felt even in the most ideal of circumstances. ~ Anita Brookner,
1142:A solid image of reality
Carved out of being to prop the works of Time,
Matter on the firm earth sits strong and sure. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1143:A widely held, but rarely articulated, belief in our society is that the ideal self is bold, alpha, gregarious. Introversion is viewed somewhere between disappointment and pathology. ~ Susan Cain,
1144:Man is born a predestined idealist, for he is born to act. To act is to affirm the worth of an end, and to persist in affirming the worth of an end is to make an ideal. ~ Oliver Wendell Holmes Sr,
1145:My screenplays are very detailed. The reason they're detailed... you have to think on your feet. You have to be ready to change because there are no such things as ideal conditions. ~ Deepa Mehta,
1146:Now he was older, and he knew how complicated the world could be. It still hurt like an unexpected blow when he saw that shining ideal tarnished. If he were in charge of it all- ~ Cassandra Clare,
1147:Oh the joy of an idée fixe! The contentment of a life taken up some ideal, any ideal! A gentle trap to catch the infinite, like the sun in a piece of mirror in a child's hand. ~ Georges Rodenbach,
1148:The theologians have recognized that the ideal is the imitation of God. If we be a part of such an organic thing, this thing is God to us, as I am God to the cells that compose me. ~ Charles Fort,
1149:Why did they devise censorship? To show a world which doesn’t exist, an ideal world, or what they envisaged as the ideal world. And we wanted to depict the world as it was. ~ Krzysztof Kie lowski,
1150:according to Ahava, the woman described in Proverbs 31 is not some ideal that exists out there; she is present in each one of us when we do even the smallest things with valor. ~ Rachel Held Evans,
1151:Emma se sentí satisfeta interiorment creient que havia assolit d'un sol cop aquell rar ideal propi de les existències pàl·lides al qual els cors mediocres no podran arribar mai. ~ Gustave Flaubert,
1152:Every human being has within him an ideal man, just as every piece of marble contains in a rough state a statue as beautiful as the one that Praxiteles the Greek made of the god Apollo. ~ Jos Mart,
1153:Every man should take up his own ideal and endeavour to accomplish it. That is a surer way of progress than taking up other men's ideals, which he can never hope to accomplish. ~ Swami Vivekananda,
1154:If Wright, Ellison, Brown, and Hurston were engaged in a battle over ideal fictional modes with which to represent the Negro, clearly Hurston lost the battle. But not the war. ~ Zora Neale Hurston,
1155:My ideal is that we all be economically interdependent. We should not be independent like millionaires, nor dependent like laborers. My ideal is that we all be interdependent. ~ Rose Pastor Stokes,
1156:Perfect life is a contradiction in terms. Therefore we must always expect to find things not up to our highest ideal. Knowing this, we are bound to make the best of everything. ~ Swami Vivekananda,
1157:Craftsmanship entails learning to do one thing really well, while the ideal of the new economy is to be able to learn new things, celebrating potential rather than achievement. ~ Matthew B Crawford,
1158:Dream lofty dreams, and as you dream, so you shall become. Your vision is the promise of what you shall one day be; your ideal is the prophecy of what you shall at last unveil. ~ James Lane Allen,
1159:Earth lies unchanged beneath the circling sun;
She loves her fall and no omnipotence
Her mortal imperfections can erase. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1160:Half-heard lowings drew the listening ear,
As if the Sun-god’s brilliant kine were there
Hidden in mist and passing towards the sun. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1161:If I could create an ideal world, it would be an England with the fire of the Elizabethans, the correct taste of the Georgians, and the refinement and pure ideals of the Victorians. ~ H P Lovecraft,
1162:I live in a house over there on the Island, and in that house there is a man waiting for me. When he drove up at the door I drove out of the dock because he says I’m his ideal. ~ F Scott Fitzgerald,
1163:It is essential to realize that the Christian community in the past was not a pious ideal, but a juridical fact which underlay the social organization of Western culture. ~ Christopher Henry Dawson,
1164:Love is a brilliant illustration of a principle everywhere discoverable: namely, that human reason lives by turning the friction of material forces into the light of ideal goods. ~ George Santayana,
1165:Night is not our beginning nor our end;
She is the dark Mother in whose womb we have hid
Safe from too swift a waking to world-pain. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1166:Romantični
ideal, kako je na cilon svitu samo jedna ona prava i kako si čitav život proklet
ako je ne nadeš, nije baš puno ekonomičan. Sinko moj, nije to uvik ka u Miše
Kovača. ~ Ante Tomi,
1167:When developing an idea, I remind myself not to start with compromise. I envision the ideal manifestation of the idea, as if I had no limits in resources, materials, or permission. ~ Janet Echelman,
1168:Y yo estoy dispuesta a reconocer que mi situación no es la ideal si vosotros lo estáis a reconocer que la vuestra tampoco lo es. Y si todos reconocemos que la situación ideal no existe. ~ Anonymous,
1169:But it feels good to love a thing and not expect anything back. It feels good to not get an argument or any pushiness or any rumors or any bullshit. It's love without strings. It's ideal. ~ A S King,
1170:Chi-Os were ideal partners for all occasions. They were discrete, desirable, tactful, polite, and fun... Every mom dreamed of her son coming home with a Chi Omega, a woman's woman. ~ David Letterman,
1171:Every human being has within him an ideal man, just as every piece of marble contains in a rough state a statue as beautiful as the one that Praxiteles the Greek made of the god Apollo. ~ Jose Marti,
1172:If religion, instead of being the manifestation of a spiritual ideal, gives prominence to scriptures and external rites, then does it disturb the peace more than anything else. ~ Rabindranath Tagore,
1173:I have no particular plan in life - and that's something I rather like. Most things that people do seem to me to be rather dull and silly. In my ideal life I'd be left alone to read ~ Elizabeth Knox,
1174:In the soul of a Russian person there is always a drive toward some kind of lofty moral ideal, lofty moral values. That definitely sets us apart, and I'm certain it's in a good way. ~ Vladimir Putin,
1175:It is one of the most effective attitudes of the neurotic to measure thumbs down, so to speak, a real person by an ideal, since in doing so he can depreciate him as much as he wishes. ~ Alfred Adler,
1176:Sex is our deepest form of consciousness. It is utterly non-ideal, non-mental. It is pure blood-consciousness.... It is the consciousness of the night, when the soul is almost asleep. ~ D H Lawrence,
1177:There are so many choices I made simply for health insurance. Is it the ideal role I wanted to play, or the TV show I wanted to be a part of? No, but it let me afford to go to the doctor. ~ Amy Ryan,
1178:Watercolour could have been used more by the modernists. It is so direct, and when the white paper convention is accepted, so powerful, even brutal, that it would seem an ideal medium. ~ David Milne,
1179:What thou thinkest, belongs to all; what thou feelest, is thine only.
Wouldst thou make him thine own, feel thou the God whom thou thinkest!

~ Friedrich Schiller, A Peculiar Ideal
,
1180:America faces an enemy who believes in enforced ignorance. And all that we stand for is the open mind, the generous spirit, the ideal of tolerance, freedom, education, opportunity. ~ David McCullough,
1181:Any judge knows there are many kinds of justice—for instance, ideal justice as opposed to the best-we-can-do justice, which is what we end up with in making so many of our decisions. ~ Louise Erdrich,
1182:A recurring ideal, I find, is that of simplicity. At times there comes the desire to write with great precision and clarity, words so simple and moving that they bring tears to the eyes. ~ R S Thomas,
1183:It's possible to remain long in the state of deprivation if you are not aware you can escape it. Knowing what exists and who you are is enough to inform you to make ideal choices. ~ Israelmore Ayivor,
1184:Live for an ideal, and that one ideal alone. Let it be so great, so strong, that there may be nothing else left in the mind; no place for anything else, no time for anything else. ~ Swami Vivekananda,
1185:My belief is that no human being or society composed of human beings ever did or ever will come to much unless their conduct was governed and guided by the love of some ethical ideal. ~ Thomas Huxley,
1186:Putting Henry at shortstop - it was like taking a painting that had been shoved in a closet and hanging it in the ideal spot. You instantly forgot what the room had looked like before. ~ Chad Harbach,
1187:The decision as to whether to risk one’s actual life or to surrender the ideal self-conception is a decision about who one is.

(from The structure of desire and recognition) ~ Robert B Brandom,
1188:Under a blue veil of eternity
The splendours of ideal Mind were seen
Outstretched across the boundaries of things known. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
1189:Who does not feel that Nansen's account of his search for the Pole rather loses than gains in ideal satisfaction by the pretense of a few trifling acquisitions for science? ~ Oliver Wendell Holmes Jr,
1190:Even in all that life and man have marred,
A whisper of divinity still is heard,
A breath is felt from the eternal spheres. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1191:In the ideal State laws are few and simple, because they have been derived from certainties. In the corrupt State laws are many and confused, because they have been derived from uncertainties. ~ Solon,
1192:I only did it,' I said, 'now this is going to be the truth, Teddy, I only did it because it seemed to be the glamorous thing to do at the time. It was my ideal of glamour. ~ Elaine Dundy,
1193:It is very difficult to reconcile the American ideal of a sovereign people capable of owning and managing their own government with an inability to own and manage their own business. ~ Calvin Coolidge,
1194:Man is born a predestined idealist, for he is born to act. To act is to affirm the worth of an end, and to persist in affirming the worth of an end is to make an ideal.
   ~ Oliver Wendell Holmes, Jr.,
1195:Oh relax." I waved my hand dismissively. "If he wanted to kill me, he already would have. I brought him all these sharp pencils, ideal for stabbing, and he's been a perfect gentleman. ~ Kiersten White,
1196:One acquires the nature of the ideal one meditates upon. By meditating on the Lord night and day, one attains His nature. A salt doll went to fathom the ocean; it became one with it. ~ Sri Ramakrishna,
1197:One of the reasons that politics lets us down is that we keep comparing it to our ideal narratives, to politics on TV or in the movies, which is tidier and better fits such structures. ~ George Lakoff,
1198:The ideal may seem remote of execution, but the democratic ideal of education is a farcical yet tragic delusion except as the ideal more and more dominates our public system of education. ~ John Dewey,
1199:The ideal state is meekness, or humility, or the semi-invalid state of the old. Year after year I am becoming nobler and nobler. If I can live to be decrepit enough, I shall be a saint. ~ Charles Fort,
1200:The social system tends to be dominated by images... especially of the future, which act cybernetically, constantly guided by perceived divergences between the real and the ideal. ~ Kenneth E Boulding,
1201:We become obsessed with 'truth' when discussing statements, just as we become obsessed with 'freedom' when discussing conduct...Like freedom, truth is a bare minimum or an illusory ideal. ~ J L Austin,
1202:Your highest ideal, the vision of your life work which you long to make real, is your best friend. Keep as close to it as you can, stick to it, and it will lead you to your goal. ~ Orison Swett Marden,
1203:All a child's life depends on the ideal it has of its parents. Destroy that and everything goes - morals, behavior, everything. Absolute trust in someone else is the essence of education. ~ E M Forster,
1204:And this led to another round of mapping as we separated men from women, finding that while the male ethos usually represented the culture at large, within a culture women offset the ideal. ~ Lily King,
1205:God has a purpose in every life, and when the soul is completely yielded and acquiescent, He will certainly realize it. Blessed is he who has never thwarted the working of the divine ideal. ~ F B Meyer,
1206:I grew up without the rose-tinted look at the profession many of my friends had, but I've been very lucky playing major roles in 'An Ideal Husband', 'Arcadia' and 'The Memory of Water'. ~ Samantha Bond,
1207:In an ideal world, no one would need a therapy. In this world, many people did but didn’t get it for a variety of reasons. Liam believed some of them turned to the world of doms and subs. ~ Jane Davitt,
1208:It seems there is an ideal degree of aging which is admired. Things should not be new, but neither should they be rotten with age (except in New Orleans, which fosters a cult of decay). ~ Stewart Brand,
1209:Man, in the ideal, is so noble and so sparkling, such a grand and glowing creature, that over any ignominious blemish in him all his fellows should run to throw their costliest robes. ~ Herman Melville,
1210:May not the explanation be this, that ideal truth does not depend upon the individual mind of man, but on the universal mind which comprehends the individual? ~ Rabindranath Tagore, The Religion of Man,
1211:One common cause of this mistake of preferring to imagine and admire a great ideal instead of beginning to do little deeds is our impatience with little baby steps, our lack of humility. ~ Peter Kreeft,
1212:Picture your ideal in life; live with this ideal. Let the ideal captivate your imagination; let the ideal thrill you! You will move in the direction of the ideal that governs your mind. ~ Joseph Murphy,
1213:Supreme serenity still remains the Ideal of great Art. The shapes and transitory forms of life are but stages toward this Ideal, which Christ's religion illuminates with His divine light. ~ Franz Liszt,
1214:The ideal that marriage aims at is that of spiritual union through the physical. The human love that it incarnates is intended to serve as a stepping stone to diving or universal love. ~ Mahatma Gandhi,
1215:The sin last, greatest, the spiritual pride,
That, made of dust, equalled itself with heaven,
Its scorn of the worm writhing in the mud, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1216:What is necessary is not to seek after some fantastic ideal, utterly unsuited to our real needs, but to discover the true nature of those needs, to fulfill them, and rejoice therein. ~ Aleister Crowley,
1217:Yang mereka prihatinkan bukan soal keberhasilan meraih angka di sekolah. Tetapi soal...ya, apalagi selain ini: calon jodoh. Anak lelaki pandai itulah ideal. Tetapi gadis yang pandai? ~ Y B Mangunwijaya,
1218:A free equality founded upon spontaneous cooperation, not on governmental force and social compulsion, is the highest anarchistic ideal. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
1219:All each ism does, in its revolt against the inadequacy of the previous one, is to thoroughly upset the order of terms of this ideal entity and to bring to the fore yet another inadequacy. ~ Jean Helion,
1220:because individualism is giving us real difficulties today. Although it is a guiding ideal for our age, accepted as a main achievement of the Enlightenment, it takes many different forms. ~ Mary Midgley,
1221:each one as it pertains to your ideal reader. If you’re not sure, get online and do a little research. Go to Amazon or Goodreads.com and look up books similar to your remaining idea cards. ~ Emlyn Chand,
1222:For a scientist, this is a good way to live and die, maybe the ideal way for any of us - excitedly finding we were wrong and excitedly waiting for tomorrow to come so we can start over. ~ Norman Maclean,
1223:How do I love thee? Let me count the ways.I love thee to the depth and breadth and height My soul can reach, when feeling out of sight For the ends of Being and ideal Grace. ~ Elizabeth Barrett Browning,
1224:Many women I know think the ideal of happiness is to be in love with a great man, or to be the wife of a great public success; to share his triumph! They forget you share the man as well! ~ Ada Leverson,
1225:'Mind and matter,' said the lady in the wig, 'glide swift into the vortex if immensity. Howls the sublime, and softly sleeps the calm Ideal, in the whispering chambers of Imagination.' ~ Charles Dickens,
1226:The Army has carried the American... ideal to its logical conclusion... Not only do they prohibit discrimination on the grounds of race, creed and color, but also on the grounds of ability. ~ Tom Lehrer,
1227:The melody of her life is played just as it was written. Mary was thought, conceived, and planned as the equal sign between ideal and history, thought and reality, hope and realization. ~ Fulton J Sheen,
1228:The war between the ideal and the real, between what’s right and what’s convenient, between the larger good and personal interest is the contest that unfolds in the soul of every American. ~ Jon Meacham,
1229:We are bemused and crazed creatures, strangers to our true selves, to one another, and to the spiritual and material world - mad, even, from an ideal standpoint we can glimpse but not adopt. ~ R D Laing,
1230:Yet were there regions where these absolutes met
And made a circle of bliss with married hands;
Light stood embraced by light, fire wedded fire. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1231:All a child's life depends on the ideal it has of its parents. Destroy that and everything goes — morals, behaviour, everything. Absolute trust in some one else is the essence of education. ~ E M Forster,
1232:Competitiveness is just as much a part of our nature as empathy. The ideal, in my view, is a democratic system with a social market economy, because it takes both tendencies into account. ~ Frans de Waal,
1233:Home Economics stands for the ideal home life for today unhampered by the traditions of the past and the utilization of all the resources of modern science to improve home life. ~ Ellen Swallow Richards,
1234:Ideal mankind would abolish death, multiply itself million upon million, rear up city upon city, save every parasite alive, until the accumulation of mere existence is swollen to a horror. ~ D H Lawrence,
1235:Out of the sorrow and darkness of the world,
Out of the depths where life and thought are tombed,
Lonely mounts up to heaven the deathless Flame. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1236:person you want to be and assume that you are already that person. If this assumption is persisted in until it becomes your dominant feeling, the attainment of your ideal is inevitable. ~ Neville Goddard,
1237:The illusion that each person can have the body that he or she wants is especially painful for women, and especially in societies, like ours, in which the “ideal” body is extremely thin. ~ Barry Schwartz,
1238:There's no benchmark for how life's "supposed" to happen. There is no ideal world for you to wait around for. The world is always just what it is now, it's up to you how you respond to it. ~ Isaac Marion,
1239:An idea,
Each deemed Truth’s intimate fount and summit force,
The heart of the meaning of the universe,
Perfection’s key, passport to Paradise. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1240:A society that pursues liberty as its ideal is unable to achieve equality; a society that aims at equality will be obliged to sacrifice liberty. ~ Sri Aurobindo, The Human Cycle, The Religion of Humanity,
1241:Brave and anal: the ideal space explorer. Though you don’t find “anal” on any of those lists of recommended astronaut attributes. NASA doesn’t really use words like anal. Unless they have to. ~ Mary Roach,
1242:Cromer-Blake has always introduced Dayanand, the Indian doctor, as a great friend which, of course, equips him -- indeed is the ideal qualification -- to become the most bitter of enemies. ~ Javier Mar as,
1243:enthusiasm can only be aroused by two things; first, an ideal which takes the imagination by storm, and second, a definite intelligible plan for a carrying that ideal into practice. ~ Norman Vincent Peale,
1244:He who is infatuated with Man leaves persons out of account so far as that infatuation extends, and floats in an ideal, sacred interest. Man, you see, is not a person, but an ideal, a spook. ~ Max Stirner,
1245:John Galt (as written in said novel) is a deeply flawed, sociopathic ideal of the perfect human. John Galt does not recognize the societal structure surrounding him that allows him to exist. ~ Chris Kluwe,
1246:The business of art is to enlarge and correct the heart and to lift our ideals out of the ugly and the mean through love of the ideal. The business of art is to appeal to the soul. ~ Florence Earle Coates,
1247:The ideal American type is perfectly expressed by the Protestant, individualist, anti-conformist, and this is the type that is in the process of disappearing. In reality there are few left. ~ Orson Welles,
1248:The ideal form of common stock analysis leads to a valuation of the issue which can be compared with the current price to determine whether or not the security is an attractive purchase. ~ Benjamin Graham,
1249:The ideal subject of totalitarian rule is not the convinced Nazi or the dedicated communist, but people for whom the distinction between fact and fiction, true and false, no longer exists. ~ Hannah Arendt,
1250:When women are relegated to moods, mannerisms, and contours that conform to a single ideal of beauty and behavior, they are captured in both body and soul, and are no longer free. ~ Clarissa Pinkola Estes,
1251:When women are relegated to moods, mannerisms, and contours that conform to a single ideal of beauty and behavior, they are captured in both body and soul, and are no longer free. ~ Clarissa Pinkola Est s,
1252:Your ideal possession candidate's a thirteen-year-old recently orphaned schizophrenic girl three days away from her period on her way to see the shrink with whom she's romantically besotted. ~ Glen Duncan,
1253:And Conan O’Brien tried to be David Letterman but ended up Conan O’Brien. In O’Brien’s words, “It is our failure to become our perceived ideal that ultimately defines us and makes us unique. ~ Austin Kleon,
1254:A wanderer with no ideal, no sense of gratitude for his independence, is no more than a beggar! The difference between a beggar and the great wandering priest Saigyō lies inside the heart! ~ Eiji Yoshikawa,
1255:Being trampled almost to death by a preoccupied troll is almost the ideal cure for a person confused about what is real and what isn’t. Reality is something walking heavily up your spine. ~ Terry Pratchett,
1256:He tastes the honey of tears and puts off joy
Repenting, and has laughter and has wrath,
And both are a broken music of the soul ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1257:If Matthias Sindelar represented the cerebral central European ideal, it was Arsenal’s Ted Drake – strong, powerful, brave and almost entirely unthinking – who typified the English model. ~ Jonathan Wilson,
1258:It is not pretended that, at the present stage of its development, economic science is able to provide an organon even remotely approaching to what it imagines for itself as its ideal. ~ Arthur Cecil Pigou,
1259:Our job in this lifetime is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. If we were born to paint, it's our job to ~ Steven Pressfield,
1260:Permitted to inhabit neither the realm of the ideal nor the realm of the real, to be neither aspiration nor companion, beauty comes to us like a fugitive bird unable to fly, unable to land. ~ Elaine Scarry,
1261:Trivial or sombre, disillusion comes,
Life’s harsh reality stares at the soul:
Heaven’s hour adjourned flees into bodiless Time. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1262:A man doesn't grow old because he has lived a certain number of years. A man grows old when he deserts his ideal. The years may wrinkle his skin, but deserting his ideal wrinkles his soul. ~ Brennan Manning,
1263:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end. ~ Swami Vivekananda,
1264:Jung explored the psyche, saw what it was expressing, and what he saw has been vindicated. He knew perfection could no longer be upheld as a viable ideal and that wholeness would replace it... ~ David Tacey,
1265:La viudez es el estado ideal de la mujer. Se pone al difunto en un altar, se honra su memoria cada vez que sea necesario y se dedica uno a hacer todo lo que no pudo hacer con él en vida. ~ ngeles Mastretta,
1266:Poverty can’t rob me of those memories. I have lived in an ideal world that was not deceitful, a world which seems to me, when I recall it, beyond the human sphere, bathed in diviner light. ~ George Gissing,
1267:The crowd mistrusts the allurement of paladins. The masses, ponderous bodies that they are, and fragile on account of their very heaviness, fear adventure; and there is adventure in the ideal. ~ Victor Hugo,
1268:The real poetry and beauty in life comes from an intense relationship with reality in all its aspects. Realism is in fact the ideal we must aspire to, the highest point of human rationality. ~ Robert Greene,
1269:At last to open thy eyes consent and see
   The stuff of which thou and the world are made.
   Inconscient in the dumb inconscient Void
   ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1270:Creo que en el interior de cada hombre cuelga un retrato estilizado de la mujer ideal, un modelo con el que comparar a esta o a aquella mortal de carne y hueso que sostiene entre sus brazos. ~ Benjamin Black,
1271:Each flitch, each board, each plank can have only one ideal use. The woodworker, applying a thousand skills, must find that ideal use and then shape the wood to realize its true potential. ~ George Nakashima,
1272:Even if the mind is not concentrated, do not give up the repetition of the holy Word. You do your duty. While repeating the Name, the mind will get fixed of itself on the ideal. ~ Holy Mother Sri Sarada Devi,
1273:"In Buddhism we cultivate aimlessness, and in fact in Buddhist tradition the ideal person, an arhat or a bodhisattva, is a businessless person—someone with nowhere to go and nothing to do." ~ Thich Nhat Hanh,
1274:Let us show, not merely in great crises, but in every day of life, qualities of practical intelligence, of hardihood and endurance, and above all, the power of devotion to a lofty ideal. ~ Theodore Roosevelt,
1275:The only person who succeeds is the person who is progressively realizing a worthy ideal. It's the person who says, "I'm going to become this and then progressively works toward that goal. ~ Earl Nightingale,
1276:Those that would say Satanist would like to kill animal's, sacrifice animals I would say they would make ideal animal sacrifices, I love animals and animals have always been part of me. ~ Anton Szandor LaVey,
1277:Vehme murders provided an ideal pretext for taking the "White terrorists" to task, without touching on such issues as the Socialist party's (SPD) role in the defeat of the worker's revolt of 1920 ~ Anonymous,
1278:What a triumph for the advocates of despotism to find that we are incapable of governing ourselves, and that systems founded on the basis of equal liberty are merely ideal and fallacious. ~ George Washington,
1279:Whoever is unable to stand up for an ideal with his person, his arm, his blood, is unworthy of that ideal, and no matter how intellectual one may become, what matters is that one remains a man. ~ Thomas Mann,
1280:a world where i only have to touch people if we're romantically involved is ideal for me. it would be nice to never have to coordinate a hand-shake or fist-bump or 'hello/goodbye' hug ever again ~ Megan Boyle,
1281:Beauty ensnares hearts, captures minds, and stirs up emotional wildfires. From Plato to pinups, images of human beauty have catered to a limitless desire to see and imagine an ideal human form. ~ Nancy Etcoff,
1282:Beauty” is not universal or changeless, though the West pretends that all ideals of female beauty stem from one Platonic Ideal Woman; the Maori admire a fat vulva, and the Padung, droopy breasts. ~ Naomi Wolf,
1283:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end
   ~ Swami Vivekananda,
1284:Not so much wonderful as perfect," she replied. "Kind of flawless. More or less magnificent. Without blemish. Rather on the ideal side." She looked at the Prince. "Am I being helpful?"
"I ~ William Goldman,
1285:The devotion of such titans of spirit as Lenin to an Ideal must bear fruit. The nobility of his selflessness will be an example through centuries to come, and his Ideal will reach perfection. ~ Mahatma Gandhi,
1286:The goal for me in business is to work on things I want to work on, and be as successful as I can, without achieving any sort of attention or fame. That would be the best. That would be ideal. ~ Kieran Culkin,
1287:The principles of my works... are the extinction of expression, permanent covering and contemplative tranquillity... My ideal is the completely dark picture, full of some overwhelming silence. ~ Arnulf Rainer,
1288:We have two lives about us,Two worlds in which we dwell,Within us and without us,Alternate Heaven and Hell:-Without, the somber Real,Within, our hearts of hearts, the beautiful Ideal. ~ Richard Henry Stoddard,
1289:Winning isn't worthwhile unless one has something finer and nobler behind it. When I reach the soul of one of my boys with an idea, or ideal, or vision, then I have done my job as a coach. ~ Amos Alonzo Stagg,
1290:Community means caring: caring for people. Dietrich Bonhoeffer says: "He who loves community destroys community; he who loves the brethren builds community." A community is not an abstract ideal. ~ Jean Vanier,
1291:Do not direct all your energies towards seeking pleasure but rather towards a sublime ideal. Your energies will then serve you and contribute to the realisation of your goal or ideal. ~ Omraam Mikhael Aivanhov,
1292:Do not direct all your energies towards seeking pleasure but rather towards a sublime ideal. Your energies will then serve you and contribute to the realisation of your goal or ideal. ~ Omraam Mikha l A vanhov,
1293:Homer is one of the men of genius who solve that fine problem of art - the finest of all, perhaps - truly to depict humanity by the enlargement of man: that is, to generate the real in the ideal. ~ Victor Hugo,
1294:In various ways, methods of approaching the mathematician's ideal were sought, and the resulting suggestions were the source of much that was mistaken in metaphysics and theory of knowledge. ~ Bertrand Russell,
1295:The material world coexists alongside the ideal life, and the purest intentions are bound to the earth by ridiculous threads, but they are threads of iron and they are not easily broken. ~ Alexandre Dumas fils,
1296:The name of mistress instead of wife would be dearer and more honourable for me, only love given freely, rather than the constriction of the marriage tie, is of significance to an ideal relationship. ~ Heloise,
1297:There are a lot of us, some published, some not, who think the literary life is the loveliest one possible, this life of reading and writing and corresponding. We think this life is nearly ideal. ~ Anne Lamott,
1298:A Christian Anarchist does not depend on bullets or ballots to achieve his ideal; he achieves that ideal daily by the One Man Revolution with which he faces a decadent, confused and dying world. ~ Ammon Hennacy,
1299:For this was how they would have wished to be, each setting up an ideal to which they were now adapting their past life. Besides, speech is a rolling-mill that always thins out the sentiment. ~ Gustave Flaubert,
1300:In an outburst of heavenly joy and ease
Life yields to the divinity within
And gives the rapture-offering of its all,
And the soul opens to felicity. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1301:The law of liberty tends to abolish the reign of race over race, of faith over faith, of class over class. It is not the realisation of a political ideal: it is the discharge of a moral obligation. ~ Lord Acton,
1302:We believe that poverty does not belong in a civilized human society. It belongs in museums [...] A poverty-free world might not be perfect, but it would be the best approximation of the ideal. ~ Muhammad Yunus,
1303:What I hope in my ideal world is that with each project, I'll either get to work with a really great script that would force me to grow, or work with a really great actor who will make me better. ~ Laura Linney,
1304:You would think, in an ideal world, that if you were in a really good film and did a really good job, whether it was a big film or not, you would get hired a lot; but that is not my experience. ~ Crispin Glover,
1305:Every ideal and value seemed to melt under a drenching of money, the universal solvent. Money money money. The fake fungibility of money, the pretense that you could buy meaning, buy life. ~ Kim Stanley Robinson,
1306:Every ideal comes from us as do all the amenities of life, in order to make our existence as simple reproducers, for which divine Providence solely intended us, less monotonous and less hard. ~ Guy de Maupassant,
1307:I'm good at melody - I'll write the top-line melody and ideal words I want to go with it. But I'm not that good at writing lyrics. I bounce those back and forth with songwriters or someone who can sing. ~ Avicii,
1308:In a veiled Nature’s hallowed secrecies
It burns for ever on the altar Mind,
Its priests the souls of dedicated gods,
Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1309:The select natures who pant after the ideal, and find nothing in pantaloons or petticoats great enough to command their reverence and love, are curiously in unison with the narrowest and pettiest. ~ George Eliot,
1310:You can communicate to a new cybercity... This will be the ideal home server. Did you see the movie The Matrix? Same interface. Same concept. Starting from next year, you can jack into The Matrix! ~ Ken Kutaragi,
1311:All successful people men and women are big dreamers. They imagine what their future could be, ideal in every respect, and then they work every day toward their distant vision, that goal or purpose. ~ Brian Tracy,
1312:Conservatism defends those coercive arrangements which a still-lingering savageness makes requisite. Radicalism endeavours to realize a state more in harmony with the character of the ideal man. ~ Herbert Spencer,
1313:Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realise your ideal of compassion. ~ Nhat Hanh,
1314:He had no ideal world of dead heroes; he knew little of the life of men in the past; he must find the beings to whom he could cling with loving admiration among those who came within speech of him. ~ George Eliot,
1315:How strange that so few people ever looked up from the spice long enough to wonder at the near-ideal nitrogen-oxygen-CO2 balance being maintained here in the absence of large areas of plant cover. ~ Frank Herbert,
1316:I don’t like crowds because I am small and fear being trampled. My ideal night out is a dinner party in my backyard with a group of like-minded friends whom I boss around in a gentle and loving way. ~ Amy Poehler,
1317:I myself am a supporter of multilingualism, but multilingualism without a true understanding of universal language will only make us blind and ultimately ineffectual in realizing that very ideal. ~ Minae Mizumura,
1318:Is he really so wonderful, this Westley of yours?"

"Not so much wonderful as perfect," she replied. "Kind of flawless. More or less magnificent. Without blemish. Rather on the ideal side. ~ William Goldman,
1319:Oftentimes, your choices are down to two less than ideal outcomes, but you have to choose which one is the best one for the country. I personally believe he continues to struggle to articulate that. ~ Marco Rubio,
1320:The ideal of the supreme being is nothing but a regulative principle of reason which directs us to look upon all connection in the world as if it originated from an all-sufficient necessary cause. ~ Immanuel Kant,
1321:The supreme ideal does not call for any external aids. It is homegrown, wholly self-developed. Once it starts looking outside itself for any part of itself it is on the way to being dominated by fortune. ~ Seneca,
1322:Thy soul is a brief flower by the gardener Mind
Created in thy matter’s terrain plot;
It perishes with the plant on which it grows. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
,
1323:We have to make these young people (of the Depression) feel that they are necessary. (They should be given) "certain things for which youth craves – the chance for self-sacrifice for an ideal. ~ Eleanor Roosevelt,
1324:You're an intelligent person of great moral character who has taken a very courageous stand. I'm an intelligent person with no moral character at all, so I'm in an ideal position to appreciate it. ~ Joseph Heller,
1325:and I would not know what the spirit of a philosopher might wish more to be than a good dancer. For the dance is his ideal, also his art, and finally also his only piety, his “service of God. ~ Friedrich Nietzsche,
1326:His cumbersome mind clung to an obscure ideal, shared by many people of limited intellect and venerated with unthinking respect: to let a branch sprout from the main trunk, an extension of himself. ~ Hermann Hesse,
1327:I am your friend. I will not fail you at your darkest hour. For this, more than the prestige, he had always wanted to be a Rider—for this utter, bone-deep sense of commitment to a unit and an ideal. ~ Sharon Shinn,
1328:I'm a moderate Democrat. I've always been fascinated and maddened by the way things get done in our system, which as an ideal is so extraordinary, but the way it actually works can be mind-boggling. ~ Tony Goldwyn,
1329:In an ideal world, I'd be able to do my shows in my pajamas. Luckily I've got one of the best stylists in the business, Rebecca Allen - she knows what looks good on camera and gives it a sexy kick. ~ Anne Robinson,
1330:In itself, homosexuality is as limiting as heterosexuality: the ideal should be to be capable of loving a woman or a man; either, a human being, without feeling fear, restraint, or obligation. ~ Simone de Beauvoir,
1331:I wanted to see you again, touch you, know who you were, see if I would find you identical with the ideal image of you which had remained with me and perhaps shatter my dream with the aid of reality. ~ Victor Hugo,
1332:My dad went to jail for a long time. We lost everything, and the situation never resolved itself. My parents had this sort of passionate, disastrous desire for each other - not ideal to grow up in. ~ Natalia Kills,
1333:When I say we've had an ideal marriage, I'm not just talking about physical attraction, which I can imagine can wear pretty thin if it's all a couple has built on. We've had that and a whole lot more. ~ Betty Ford,
1334:For me a work of art must be an elevated interpretation of nature. The search for the ideal has been the purpose of my life. In landscape or seascape, I love above all the poetic motif. ~ William Adolphe Bouguereau,
1335:He became...the ideal of that virtue which delights in its own work...doing everything with simplicity and dignity, for he seemed to realize that his objective added nobility to everything he did. ~ Honor de Balzac,
1336:It is in the company of friends that we can most clearly experience the freedom of the self and learn who we really are. The ideal of a modern marriage is to have one’s spouse as a friend. ~ Mihaly Csikszentmihalyi,
1337:Longing for the ideal while criticizing the real is evidence of immaturity. On the other hand, settling for the real without striving for the ideal is complacency. Maturity is living with the tension. ~ Rick Warren,
1338:Meritocracy is our social ideal, particularly among good liberals. Equality of opportunity, but not of outcome. Not evaluating people by their [outside] features, but by their innate talent and drive. ~ Chris Hayes,
1339:The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. ~ Swami Vivekananda,
1340:The West’s unique and, when you thought about it, surprising ideal—that a society should take care of its sick poor—had originated in those monastic hospices and infirmaries of the Middle Ages. But ~ Victoria Sweet,
1341:To choose the ideal voice for a character is to give a character an ardent and vivid life, to allow him or her to speak, rather than speaking for them, in an older style of omniscient narration. ~ Joyce Carol Oates,
1342:War is a ritual, a deadly ritual, not the result of aggressive self-assertion, but of self-transcending identification. Without loyalty to tribe, church, flag or ideal, there would be no wars. ~ Arthur Koestler,
1343:When Philosophy with its abstractions paints grey in grey, the freshness and life of youth has gone, the reconciliation is not a reconciliation in the actual, but in the ideal world. ~ Georg Wilhelm Friedrich Hegel,
1344:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action. ~ Plato,
1345:The future has many names. For the weak, it’s unattainable. For the fearful, it’s unknown. For the bold, it’s ideal. —VICTOR HUGO To avoid criticism, say nothing, do nothing, be nothing. —ARISTOTLE ~ Anthony Robbins,
1346:This is my fear, of a life wasted, of a cause misbegotten, of a belief that is, in the end, an empty and unattainable ideal, the foolish designs of an innocent child who believed there could be more. ~ R A Salvatore,
1347:A votary of ahimsa cannot subscribe to the utilitarian formula (of the greatest good of the greatest number). He will strive for the greatest good of all and die in the attempt to realize that ideal. ~ Mahatma Gandhi,
1348:Economy is the basis of society. When the economy is stable, society develops. The ideal economy combines the spiritual and the material, and the best commodities to trade in are sincerity and love. ~ Morihei Ueshiba,
1349:First, have a definite, clear practical ideal; a goal, an objective. Second, have the necessary means to achieve your ends; wisdom, money, materials, and methods. Third, adjust all your means to that end. ~ Aristotle,
1350:That one word, my dear Watson, should have told me the whole story had I been the ideal reasoner which you are so fond of depicting. It was evidently a term of reproach."

-Sherlock Holmes- ~ Arthur Conan Doyle,
1351:There are too many unpredictable things that can happen within two months. To me, the ideal trade lasts ten days, but I approach every trade as if I'm only going to hold it two or three days. ~ Linda Bradford Raschke,
1352:A third ideal that has made its way in the modern world is reliance on reason, especially reason disciplined and enriched by modern science. An eternal basis of human intercommunication is reason. ~ Emily Greene Balch,
1353:At home, I dedicate occasional whole days to reading as if I’m a convalescent. The ideal place for this is the bath, where the body floats free. Books go a little wavy, but they’re mine, so who cares. ~ Rachel Kushner,
1354:Honours, like impressions upon coin, may give an ideal and local value to a bit of base metal; but Gold and Silver will pass all the world over without any other recommendation than their own weight. ~ Laurence Sterne,
1355:I always wanted to reach a state of peace and non-struggle. I thought that was the ideal state. But it so happens that — that am I really me without my struggle? No, I don’t know how to have peace. ~ Clarice Lispector,
1356:In my ideal world, it would be a soulful connection to the role because you've shared a lot of the same experiences as the character and you just feel so right in it. That's the first thing I look for. ~ Giles Matthey,
1357:Man's ideal state is realized when he has fulfilled the purpose for which he is born. And what is it that reason demands of him? Something very easy-that he live in accordance with his own nature. ~ Seneca the Younger,
1358:Most fatal, most hateful of all things is bullying.... Sensual bullying of course is fairly easily detected. What is more dangerous is ideal bullying. Bullying people into what is ideally good for them. ~ D H Lawrence,
1359:The ideal is nothing but the culminating point of logic, the same as the beautiful is nothing but the summit of the true. Artistic peoples are also consistent peoples. To love beauty is to see the light. ~ Victor Hugo,
1360:The ideal person is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. ~ Swami Vivekananda,
1361:There’s no benchmark for how life’s ‘supposed’ to happen, Perry. There is no ideal world for you to wait around for. The world is always just what it is now, and it’s up to you how you respond to it.” I ~ Isaac Marion,
1362:These then are the marks of the ideal Church - love, suffering, holiness, sound doctrine, genuineness, evangelism and humility. They are what Christ desires to find in His churches as He walks among them. ~ John Stott,
1363:Behavior of such cunning cruelty that only a human being could have thought of or contrived it we call 'inhuman,' revealing thus some pathetic ideal standard for our species that survives all betrayals. ~ Rose Macaulay,
1364:From the very beginning our people have markedly combined practical capacity for affairs with power of devotion to an ideal. The lack of either quality would have rendered the other of small value. ~ Theodore Roosevelt,
1365:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action.
   ~ Plato,
1366:My favorite thing is to be naked, which is why I always live in remote areas. My ideal is to wake in the morning and run around the meadows naked. I think it's a good idea to live in harmony with nature. ~ Daryl Hannah,
1367:One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. ~ Jiddu Krishnamurti,
1368:That’s my trouble, you know,” Yossarian mused sympathetically, folding his arms. “Between me and every ideal I always find Scheisskopfs, Peckems, Korns and Cathcarts. And that sort of changes the ideal. ~ Joseph Heller,
1369:That, to me, is what I feel like is the future. If I have a daughter, if you have a daughter, becoming that ideal where it's not about your gender; it's about us being human, being in this together. ~ Bethany Cosentino,
1370:The ideal doctor would be a man endowed with profound knowledge of life and of the soul, intuitively divining any suffering or disorder of whatever kind, and restoring peace by his mere presence. ~ Henri Frederic Amiel,
1371:The ideal is a synthesis of the different cultures that have come to stay in India, that have influenced Indian life, and that, in their turn, have themselves been influenced by the spirit of the soil. ~ Mahatma Gandhi,
1372:The ideal tyranny is that which is ignorantly self-administered by its victims. The most perfect slaves are, therefore, those which blissfully and unawaredly enslave themselves. ~ Dresden James, Author ~ M J DeMarco,
1373:To be an outstanding musician, you have to be very attentive to the smallest detail and willing to have infinite patience in the pursuit of your ideal. You require absolute control and professionalism. ~ Yehudi Menuhin,
1374:Unfortunately, by forcing more and more value off the books as the world economy turns into an information economy, the ideal of “free” information could erode economic interdependencies between nations. ~ Jaron Lanier,
1375:It was a bright red TVR Griffith, with a five litre V8 engine, and an exhaust note that could have been heard in Peking. It fell some way short of being the ideal car for a discreet surveillance operation, ~ Hugh Laurie,
1376:Making art is dealing with people on your own terms. The ideal way of using people is using them like clay, but that being out of the question, except for lunatics and leaders, art is a good alternative. ~ Lucas Samaras,
1377:Rama looks on as Lakshmana disfigures Surpanakha but then, he is maryada purushottam. The ideal man allows other women to be disfigured and, constantly suspicious of her chastity, neglects his own wife! ~ Namita Gokhale,
1378:The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish. ~ Sri Aurobindo, The Human Cycle: The Turn towards Unity, Its Necessity and Dangers,
1379:The ideal muse is a woman whose rough edges and contradictions drive you to fill in the blanks of her character. She is the irritant to your creativity. A remarkable possibility, waiting to be formed. ~ Kathleen Tessaro,
1380:Doctors and nurses do crazy hours and keep an ideal afloat through the love and care that they have for their craft and their patients and the institution of the NHS. We should be very proud of it. ~ Benedict Cumberbatch,
1381:Fools or hypocrites! Meanest falsehood is this among mortals,
Veils of purity weaving, names misplacing ideal
When our desires we disguise and paint the lusts of our nature. ~ Sri Aurobindo, Collected Poems, Ilion,
1382:He goes on to make a specific recommendation that running two to five days per week for a total of ten to fifteen miles, at around a ten-minute-per-mile pace, is ideal for bulletproof cardiovascular health. ~ Mark Sisson,
1383:I built the ideal house down in the Caribbean. All Englishmen dream of leaving the rain of England and getting a place in the sun - out in the grounds with separate guest houses; that is the ideal scenario. ~ Robin Leach,
1384:If you are an artist, may no love of wealth or fame or admiration and no fear of blame or misunderstanding make you ever paint, with pen or brush, an ideal of external life otherwise than as you see it. ~ Olive Schreiner,
1385:I have more respect for somebody who points at his ideal - in this case, the ideal of the pirate - and then becomes something that's more radical, more exciting, more subversive than a pirate could ever be. ~ Will Oldham,
1386:In evaluating your relationship, you will find it useful to keep in mind your goals in marriage and how you can best achieve them. As a guide, I have listed what I regard as the aims for an ideal marriage. ~ Aaron T Beck,
1387:I've made seventeen or eighteen films now, only two of which have been original screenplays, all the others have been based on short stories or novels, and I find the long short story ideal for adaptation. ~ Satyajit Ray,
1388:The real American ideal of cool which is building businesses, protecting freedom at home and abroad, taking responsibility for your actions, and leaving other people alone to live as they damn well please. ~ Greg Gutfeld,
1389:We have no right to pick out all that is noblest and fairest in man, to project these qualities into space, and to call them God. We only thus create an ideal figure, a purified, ennobled, 'magnified' Man. ~ Annie Besant,
1390:We tend to take whatever’s worked in our particular set of circumstances (big family, small family, AP, Ezzo, home school, public school) and project that upon everyone else in the world as the ideal. ~ Rachel Held Evans,
1391:Archimedes was my ideal. I admired the works of artists, but to my mind, they were only shadows and semblances. The inventor, I thought, gives to the world creations which are palpable, which live and work. ~ Nikola Tesla,
1392:A third project you can do to help you surface your real strengths is to develop two job descriptions for yourself. Your first one should reflect current reality. The second one, your ideal job description. ~ Andy Stanley,
1393:Each dream finds at last its form; there is a drink for every thirst, and love for every heart. And there is no better way to spend your life than in the unceasing preoccupation of an idea--of an ideal. ~ Gustave Flaubert,
1394:Invents creation’s paradox profound;
Spiritual thought is crammed in Matter’s forms,
Unseen it throws out a dumb energy
And works a miracle by a machine. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1395:Perhaps, in spite of all she had heard about the ideal of a perfect marriage, there was no such thing. Perhaps every marriage was a unique creation. It was a comforting thought. And it filled her with hope. ~ Lisa Kleypas,
1396:Princess Bibesco delighted in a semi-ideal world - a world which, though having a counterpart in her experience, was to a great extent brought into being by her own temperament and, one might say, flair. ~ Elizabeth Bowen,
1397:The ideal legal system, mused Supreme Court Justice Benjamin Cardozo, “would be a code at once so flexible and so minute, as to supply in advance for every conceivable situation the just and fitting rule. ~ Barry Schwartz,
1398:An ideal sanctified by the sacrifices of such master spirits as Lenin cannot go in vain, the noble example of their renunciation will be emblazoned for ever and quicken and purify the ideal as time passes. ~ Mahatma Gandhi,
1399:A primary function of the Strict Father model is the protection of innocent children. Opposition to abortion provides an ideal opportunity to assert a protective function and justify Strict Father morality. ~ George Lakoff,
1400:Every poet, be his outward lot what it may, finds himself born in the midst of prose; h e has to struggle from the littleness and obstruction of an actual world into the freedom and infinitude of an ideal. ~ Thomas Carlyle,
1401:He who gets by with few things is satisfied with few things. He who needs only a little does not have to toil as much. The ideal is not found in consumption and producing assets, but in breaking free of both. ~ Tom Sedl ek,
1402:If the egalitarian wishes to realise his ideal, given the unpromising nature of his material, he might consider rendering all persons equally dead, for perhaps only thus could he eradicate any difference. ~ D Michael Quinn,
1403:She satisfies my ideal.” Every person carries within his heart a blueprint of the one he loves; what appears to be “love at first sight” is often the fulfillment of a desire and the realization of a dream. ~ Fulton J Sheen,
1404:The ideal man, takes joy in doing favours for others; but he feels ashamed to have others do favours for him. For it is a mark of superiority to confer a kindness; but it is a mark of inferiority to receive it. ~ Aristotle,
1405:The normal is what you find but rarely. The normal is an ideal. It is a picture that one fabricates of the average characteristics of men, and to find them all in a single man is hardly to be expected. ~ W Somerset Maugham,
1406:Todos os homens estão prontos a fazer o impossível quando seus ideais estão ameaçados; mas quando se anuncia um novo ideal, um novo impulso de crescimento, inquietante e talvez perigoso, todos se acovardam. ~ Hermann Hesse,
1407:A dull indifference replaces fire
Or an endearing habit imitates love:
An outward and uneasy union lasts
Or the routine of a life’s compromise: ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
1408:A thunder rolling mid the hills of God,
Tireless, severe is their tremendous Voice:
Exceeding us, to exceed ourselves they call
And bid us rise incessantly above. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1409:I care far more how humanity lives than how long. Progress, for me, means increasing goodness and happiness of individual lives. For the species, as for each man, mere longevity seems to me a contemptible ideal. ~ C S Lewis,
1410:It is the curse of talent that, although it labors with greater steadiness and perseverance than genius, it does not reach its goal, while genius already on the summit of the ideal, gazes laughingly about. ~ Robert Schumann,
1411:My heart broke not only for the daughter who already was forced to become her mother's alarmingly narrow ideal, but also for the middle daughter who knew that her in mother's mind she had already failed. ~ Alexandra Robbins,
1412:My ideal registration system would be an opt-out one, where every single person is registered once they turn 18. In Australia, I’m told, everyone is registered to vote and you pay a fine if you don’t vote. ~ Sharon Salzberg,
1413:The Minimalists are idealist. They want to minimise themselves in favour of the ideal. But I just can't. You see, my paintings are not cool. ... I'm very careful not to have ideas, because they're inaccurate. ~ Agnes Martin,
1414:The worst effect of sin is within and is manifest not in poverty, and pain, and bodily defacement, but in the discrowned faculties, the unworthy love, the low ideal, the brutalized and enslaved spirit. ~ Edwin Hubbel Chapin,
1415:This ideal conception―that one should have an aim in life―had, indeed, only too often occurred to me as an unsolved problem; but I was still far from deciding what form my endeavours should ultimately take. ~ Anthony Powell,
1416:a história da humanidade é uma pirataria que não tem fim. O mais forte, sempre que pode, depreda o mais fraco. Só quando a Justiça for uma realidade, em vez de ser um ideal, é que as coisas mudarão de rumo. ~ Monteiro Lobato,
1417:I wondered if this wasn't a case of making the ideal an enemy of the good, but Salatin was convinced that industrial organic was finally a contradiction in terms. I decided I had to find out if he was right. ~ Michael Pollan,
1418:Normal is an ideal. But it’s not reality. Reality is brutal, it’s beautiful, it’s every shade between black and white, and it’s magical. Yes, magical. Because every now and then, it turns nothing into something. ~ Tara Kelly,
1419:People with the growth mindset hoped for a different kind of partner. They said their ideal mate was someone who would: See their faults and help them to work on them. Challenge them to become a better person ~ Carol S Dweck,
1420:The democracy which shows up in the United States and in England is not an ideal democracy, because the will of the people is under the pressure of property, which is in the hands of the wealthy capitalists. ~ Hans Fritzsche,
1421:There was a stack of jars containing deliquescent bath salts, to which someone had fixed a rather sad and jaunty little notice announcing, in the face of all the evidence, that one would make an Ideal Gift. ~ Terry Pratchett,
1422:The whole point about the true unconscious is that it is all the time moving forward, beyond the range of its own fixed laws or habits. It is no good trying to superimpose an ideal nature upon the unconscious. ~ D H Lawrence,
1423:Those works whose ideal has not as much living reality and, as it were, personality as the beloved one or a friend had better remain unwritten. They would at least never become works of art. ~ Karl Wilhelm Friedrich Schlegel,
1424:Todos los hombres están prontos a hacer lo increíble cuando sus ideales peligran; pero cuando se anuncia un nuevo ideal, un nuevo impulso de crecimiento, inquietante y quizá peligroso, todos hurtan el cuerpo. ~ Hermann Hesse,
1425:Together greet life’s solemn real, Together own one glad ideal, Together laugh, together ache, And think one thought—“Each other’s sake,” And hope one hope—in new-world weather, To still go on, and go together. ~ Nancy Horan,
1426:Whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work that will allow 'them' to be more like 'us'. ~ Peggy McIntosh,
1427:You can mark in desire the rising of the tide, as the appetite more and more invades the personality, appealing, as it does, not merely to the sensory side of the self, but to its ideal components as well. ~ Samuel Alexander,
1428:I do not know what the spirit of a philosopher could more wish to be than a good dancer. For the dance is his ideal, also his fine art, finally also the only kind of piety he knows, his 'divine service.' ~ Friedrich Nietzsche,
1429:I love how you weave in your philosophy, about the most ideal results coming when people treat others ethically, with respect.” “Not exactly a complicated concept, huh? Wish more people would get on board. ~ Kenneth C Johnson,
1430:It was the transcendent fortitude and steadfastness of these men who in adversity and in suffering through the darkest hour of our history held faithful to an ideal. Here men endured that a nation might live. ~ Herbert Hoover,
1431:My ideal man is Benjamin Franklin-the figure in American history most worthy of emulation ... Franklin is my ideal of a whole man. ... Where are the life-size-or even pint-size-Benjamin Franklins of today? ~ Isidor Isaac Rabi,
1432:The ideal reasoner would, when he had once been shown a single fact in all its bearings, deduce from it not only all the chain of events which led up to it but also the results which would follow from it. ~ Arthur Conan Doyle,
1433:The only real reason that some relationships and marriages have not yet been ended is because in each case one of the partners has not yet found their ideal partner or someone they love or at least like. ~ Mokokoma Mokhonoana,
1434:There's peace in acceptance. Death in it, always. Inevitable. With the acceptance of one thing comes the dying of another: a new belief, a relationship. An ideal, a plan, a what-if. Assumptions. A path. A song. ~ Sarah Ockler,
1435:There's really no way to be perfect. Perfectionism is a silly trait to have, so in a lot of ways that inspired the world of 'Divergent,' in which everyone is striving toward that ideal and falling short of it. ~ Veronica Roth,
1436:We can think of Lent as a time to eradicate evil or cultivate virtue, a time to pull up weeds or to plant good seeds. Which is better is clear, for the Christian ideal is always positive rather than negative. ~ Fulton J Sheen,
1437:We may train ourselves to be adaptable as possible, to respond appropriately in each situation, but the ideal of controlling the outcome or steering events as they occur must be relinquished. Chaos rules it all. ~ Mark Twight,
1438:A formal and consistent theory of inductive processes cannot represent the operation of every human mind in detail; it will represent an ideal mind, but it will help the actual mind to approximate that ideal. ~ Harold Jeffreys,
1439:Freedom is a double-edged ideal, because true freedom comes without the protection of laws that also enslave us by defining us--female, male; Christian, Islamic; good, evil. All at the whim of a frail minority. ~ Ellen Hopkins,
1440:Our job in this lifetime is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it. If we were born to paint, it's our job to become a painter. If ~ Steven Pressfield,
1441:The Declaration of Independence was always our vision of who we wanted to be, our ideal of freedom and justice, how we were going to be different, and what the American experiment was going to be about. ~ Marian Wright Edelman,
1442:The ideal hole is surely one that affords the greatest pleasure to the greatest number, gives the fullest advantage for accurate play, stimulates players to improve their game, and never becomes monotonous. ~ Alister MacKenzie,
1443:The ideal is to put on shows where, if you go into the same space again, you don't remember ever having been there before, because where you were was a space that only existed that one time, created by the music. ~ Will Oldham,
1444:There is no greater stupidity or meanness than to take uniformity for an ideal, as if it were not a benefit and a joy to a man, being what he is, to know that many are, have been, and will be better than he. ~ George Santayana,
1445:I should dread to disfigure the beautiful ideal of the memories of illustrious persons with incongruous features, and to sully the imaginative purity of classical works with gross and trivial recollections. ~ William Wordsworth,
1446:It is easy to show that the ego ideal answers to everything that is expected of the higher nature of man. As a substitute for a longing for the father, it contains the germ from which all religions have evolved. ~ Sigmund Freud,
1447:My ideal of womanhood has always been the pioneer woman who fought and worked at her husband's side. She bore the children, kept the home fires burning; she was the hub of the family, the planner and the dreamer. ~ Lucille Ball,
1448:She represents love, beauty, purity, the ideal female and the moon...and she's the mystère of jealousy, vengeance and discord, AND, on the other hand, of love, perpetual help, goodwill, health, beauty and fortune. ~ Zadie Smith,
1449:The ideal of brotherhood of man, the building of the Just City, is one that cannot be discarded without lifelong feelings of disappointment and loss. But, if we are to live in the real world, discard it we must. ~ Kingsley Amis,
1450:The ideal of the military hero is clearly echoed in other contexts, and it includes those who routinely risk their health and lives in the line of duty, such as police officers, firefighters, and paramedics. ~ Philip G Zimbardo,
1451:You know that, Ted. It's the most precious thing we have. Loyalty between us, between protector and serf, between a man and his mistress."
"Maybe," Benteley said slowly, "a person should be loyal to an ideal. ~ Philip K Dick,
1452:266. There are three forms in which the command may come, the will and faith in thy nature, thy ideal on which heart and brain are agreed and the voice of Himself or His angels.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
1453:El hombre del estuche. Él, metido en sus botas de goma. Su paraguas dentro del estuche. Su reloj adentro de una caja. Su cuchillo dentro de la vaina. Tendido en su ataúd parecía sonreír: había alcanzado su ideal. ~ Anton Chekhov,
1454:Ideal love is fostered only between two sincere, mature and independent people. Real love is not two people clinging to each other; it can only be fostered between two strong people secure in their individuality. ~ Daisaku Ikeda,
1455:Interventionism is inextricable from the American idea. If the United States retreats into isolationism, it ceases to be itself ? a nation dedicated, however much it falls short, to a universalist ideal of freedom. ~ Roger Cohen,
1456:I wanted to see you again, touch you, know who you were, see if I would find you identical with the ideal image of you which had remained with me and perhaps shatter my dream with the aid of reality. -Claude Frollo ~ Victor Hugo,
1457:Maya is a veil of the Absolute;
A Truth occult has made this mighty world:
The Eternal’s wisdom and self-knowledge act
In ignorant Mind and in the body’s steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1458:Show me the man you honor; I know by that symptom, better than by any other, what kind of man you yourself are. For you show me there what your ideal of manhood is; what kind of man you long inexpressibly to be. ~ Thomas Carlyle,
1459:Beautiful city! so venerable, so lovely, so unravaged by the fierce intellectual life of our century, so serene!… Her ineffable charm keeps ever calling us to the true goal of all of us, to the ideal, to perfection ~ Thomas Hardy,
1460:By playing down to the idea of the common man, dogmatic political authority exploits him... So the ideal of innate aristocracy of which hour forefathers dreamed is betrayed for votes in the name of democracy. ~ Frank Lloyd Wright,
1461:You'll never succeed in idealizing hard work. Before you can dig mother earth you've got to take off your ideal jacket. The harder a man works, at brute labor, the thinner becomes his idealism, the darker his mind. ~ D H Lawrence,
1462:All here is a mystery of contraries:
Darkness a magic of self-hidden Light,
Suffering some secret rapture’s tragic mask
And death an instrument of perpetual life. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1463:I believe that marriage has served society well, and I believe it is important to affirm that, that marriage between a man and a woman is the ideal. And the job of the President is to drive policy toward the ideal. ~ George W Bush,
1464:Ideal teachers are those who use themselves as bridges over which they invite their students to cross, then having facilitated their crossing, joyfully collapse, encouraging them to create bridges of their own. ~ Nikos Kazantzakis,
1465:I don't like to be challenged in the way that often happens, where somebody writes something and then you, as an actor, are expected to really make it up in your imagination. That's not really an ideal way of working. ~ Hugh Dancy,
1466:I'm getting the jobs that are a gift, and also the jobs that I do because I just love them. That's ideal, for anybody. I get to enjoy the day that I go to work. I actually enjoy every minute of the day. ~ Kristin Bauer van Straten,
1467:And must not all stories of brave lives and long endeavours and weary watching for the ideal so end, until all be ended?

I cannot tell you whether he found what he sought. I have told you that he sought it. ~ G K Chesterton,
1468:But on a failing edge of dumb lost space
Still a great dragon body sullenly loomed;
Adversary of the slow struggling Dawn
Defending its ground of tortured mystery, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
1469:I love Yamaha Clavinovas. I have them at home, in the studio and on tour with me. I find them ideal for all sorts of things: silent practice with headphones at home; writing; arranging and... just playing the blues! ~ Jools Holland,
1470:Me?" said Johnny. "I don't know anything about science!"
"Marvellous! Ideal qualification!" said Einstein.
"What?"
"Ignorance is very important! It is an absolutely essential step in the learning process! ~ Terry Pratchett,
1471:The archetype of all humans, their ideal image, is the computer, once it has liberated itself from its creator, man. The computeris the essence of the human being. In the computer, man reaches his completion. ~ Friedrich Durrenmatt,
1472:The Browning love story? It is an ideal, all too rare, and yet I hardly think it strange. It would have been far stranger had the fates allowed those two brilliant passionate souls to beat themselves out in silence. ~ Marie Corelli,
1473:The great social ideal for religion is that it should be the common basis for the unity of civilization. In that way it justifies its insight beyond the transient clash of brute forces ~ Alfred North Whitehead, Adventures In Ideas,
1474:The power of painter or poet to describe what he calls an ideal thing depends upon its being to him not an ideal but a real thing. No man ever did or ever will work well but either from actual sight or sight of faith. ~ John Ruskin,
1475:To live and let live, without clamor for distinction or recognition; to wait on divine love; to write truth first on the tablet of one's own heart - this is the sanity and perfection of living, and my human ideal. ~ Mary Baker Eddy,
1476:Baptists have long upheld the ideal of a free church in a free state. And from the beginning, they believed that forcing a person to worship against his will violated the principles of both Christianity and civility. ~ George W Bush,
1477:Lenin, Stalin, and Rakosi recognized that a renewed and purified Christianity was the only force that could move the masses as powerfully as the Marxist ideal could. They attacked it as the enemy that it was and is. ~ Charles Colson,
1478:The biological task of science is to provide the fully developed human individual with as perfect a means of orientating himself as possible. No other scientific ideal can be realised, and any other must be meaningless. ~ Ernst Mach,
1479:The people look forbidding, solemn, marked by that impossible ideal, Communism, which, like Christianity, seemed to demand too much of humanity and, falling into the wrong hands, led too easily to horrible brutality. ~ John Mortimer,
1480:Unlike other countries, it was founded on written proclamations. America is an ideal as well as a republic. Its documents are open to revisions. They're works in progress. There's an invitation to participate. ~ Christopher Hitchens,
1481:Above the spirit cased in mortal sense
Are superconscious realms of heavenly peace,
Below, the Inconscient’s sullen dim abyss,
Between, behind our life, the deathless Rose. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
1482:Every era in the continent's vaunted developmental story had its own taxonomy of waste people-unwanted and unsalvageable. Each era had its own means of distancing its version of white trash from the mainstream ideal. ~ Nancy Isenberg,
1483:My ideal life is just lounging around the house and every once in a while I'll kind of write something, and then I'll leave and eat something and masturbate or whatever - just this very fluid life of comforting myself. ~ Miranda July,
1484:Perhaps the ideal life is that of the week-end artist, who preserves the integrity of his own aesthetic ideals because of his economic independence... If his daily grind is hateful he has his weekly solace in art. ~ Walter J Phillips,
1485:Surely not without reason, when pirates, highwaymen, and other varieties of the extensive genus Marauder, are the only beau ideal of the active, as splenetic and railing misanthropy is of the speculative energy. ~ Thomas Love Peacock,
1486:The body is the inescapable factor, you see. You can keep in good shape for what you are, but radical change is impossible. Health isn't making everybody into a Greek ideal; it's living out the destiny of the body. ~ Robertson Davies,
1487:The heart of God’s justice is to make sure that the “weak and the orphan” have received their share of God’s resources for them to live and thrive. Retributive justice comes in only when that ideal is violated. ~ John Dominic Crossan,
1488:We all disapprove of prostitution; but we do not all approve of purity. The only way to discuss the social evil is to get at once to the social ideal. We can all see the national madness; but what is national sanity? ~ G K Chesterton,
1489:...at bottom he did not believe the people wanted reform; they wanted a ten percent raise in wages. The public mind was a thing too big, too complicated and inert for a vision or an ideal to get at and move deeply. ~ Sherwood Anderson,
1490:Before I was a parent I was struck by Rilke, who, as you know, didn't go to his daughter's wedding because he was writing a poem that day. That was the ideal for artistic behavior in 1950. That's the way I wanted to live. ~ Robert Bly,
1491:Creation rather than painting, or if painting, yet such, and with such co-presence of the whole picture flash'd at once upon the eye, as the sun paints in a camera obscura. (Describing his poetic ideal, 1817) ~ Samuel Taylor Coleridge,
1492:Fuck this.
Fuck this wondering. Fuck this trying and trying. Fuck this belief that two people can become one ideal. Fuck this helplessness. Fuck this waiting for something to happen that probably won't ever happen. ~ David Levithan,
1493:If he waits for the ideal moment, he will never set off; he requires a touch of madness to take the next step. The warrior uses that touch of madness. For - in both love and war - it is impossible to foresee everything. ~ Paulo Coelho,
1494:It's an old, established rule, but "golden hour" lighting is ideal because the first and last hours of sunlight are diffuse and warm. For that reason, women with photos taken outside during those hours tended to look great. ~ Amy Webb,
1495:The longing for solitude is a deeply romantic passion. But then writing is a romantic thing to do, predicated on desire, urgency, and an ideal of human connection, hardly available in what we wistfully call real life. ~ Patricia Hampl,
1496:The more self-love we have, the less we will experience self-abuse. Self-abuse comes from self-rejection, and self-rejection comes from having an image of what it means to be perfect and never measuring up to that ideal. ~ Miguel Ruiz,
1497:we're a "lower order of people" in one breath we are damned for being "unassailable" and the next there is fear that we'll assimilate. ... If we are educated, the complaint is that we will cease being the "ideal servant". ~ Joy Kogawa,
1498:Winter in Wisconsin is the ideal time to avoid someone because our garments grow ever larger, ever thicker, and we go about the frozen world insulated beneath knit caps and mittens, our feet clad in mukluks or boots. ~ Nickolas Butler,
1499:A man's subconscious self is not the ideal companion. It lurks for the greater part of his life in some dark den of its own, hidden away, and emerges only to taunt and deride and increase the misery of a miserable hour. ~ P G Wodehouse,
1500:Everybody understands that the basis of being a Christian is that everyone has fallen short of God's ideal. Everyone understands that. We understand is that when there's a problem or failure is the family sticks together. ~ Anna Holmes,

IN CHAPTERS [150/1286]



  777 Integral Yoga
   66 Yoga
   62 Occultism
   56 Poetry
   36 Psychology
   35 Philosophy
   26 Christianity
   17 Fiction
   14 Education
   9 Science
   8 Integral Theory
   5 Theosophy
   5 Mythology
   5 Hinduism
   3 Cybernetics
   3 Baha i Faith
   2 Buddhism
   1 Thelema
   1 Mysticism
   1 Alchemy


  622 Sri Aurobindo
  174 The Mother
  156 Nolini Kanta Gupta
   91 Satprem
   39 Sri Ramakrishna
   29 Carl Jung
   26 Aleister Crowley
   25 A B Purani
   19 Walt Whitman
   19 Swami Vivekananda
   18 Pierre Teilhard de Chardin
   13 H P Lovecraft
   10 Rudolf Steiner
   9 Plato
   9 Aldous Huxley
   8 William Wordsworth
   8 Swami Krishnananda
   7 Nirodbaran
   7 George Van Vrekhem
   6 Robert Browning
   6 Plotinus
   6 Jordan Peterson
   6 Friedrich Nietzsche
   5 Joseph Campbell
   5 James George Frazer
   4 Sri Ramana Maharshi
   4 Percy Bysshe Shelley
   4 Jorge Luis Borges
   4 Franz Bardon
   3 Paul Richard
   3 Patanjali
   3 Norbert Wiener
   3 Friedrich Schiller
   3 Edgar Allan Poe
   3 Baha u llah
   2 Peter J Carroll
   2 Mahendranath Gupta
   2 Jean Gebser
   2 Bokar Rinpoche


  315 Record of Yoga
   71 The Synthesis Of Yoga
   48 Collected Works of Nolini Kanta Gupta - Vol 01
   38 The Gospel of Sri Ramakrishna
   31 Essays In Philosophy And Yoga
   30 The Life Divine
   30 Collected Works of Nolini Kanta Gupta - Vol 07
   27 Collected Works of Nolini Kanta Gupta - Vol 03
   25 Evening Talks With Sri Aurobindo
   24 Savitri
   20 The Human Cycle
   20 Collected Works of Nolini Kanta Gupta - Vol 04
   19 Whitman - Poems
   19 Questions And Answers 1957-1958
   17 Magick Without Tears
   17 Collected Works of Nolini Kanta Gupta - Vol 02
   16 Letters On Yoga II
   15 On Education
   15 Letters On Yoga IV
   15 Essays On The Gita
   13 Lovecraft - Poems
   12 Questions And Answers 1956
   12 On Thoughts And Aphorisms
   12 Bhakti-Yoga
   11 Sri Aurobindo or the Adventure of Consciousness
   10 Agenda Vol 03
   9 The Perennial Philosophy
   9 The Archetypes and the Collective Unconscious
   9 Questions And Answers 1950-1951
   9 Mysterium Coniunctionis
   9 Liber ABA
   8 Wordsworth - Poems
   8 The Study and Practice of Yoga
   8 Letters On Yoga I
   8 Essays Divine And Human
   8 Collected Works of Nolini Kanta Gupta - Vol 05
   8 Agenda Vol 08
   7 Twelve Years With Sri Aurobindo
   7 The Practice of Psycho therapy
   7 The Phenomenon of Man
   7 Questions And Answers 1955
   7 Preparing for the Miraculous
   6 Twilight of the Idols
   6 Talks
   6 Questions And Answers 1929-1931
   6 Maps of Meaning
   6 Let Me Explain
   6 Knowledge of the Higher Worlds
   6 Browning - Poems
   6 Agenda Vol 13
   6 Agenda Vol 12
   6 Agenda Vol 06
   6 Agenda Vol 05
   6 Agenda Vol 01
   6 A Garden of Pomegranates - An Outline of the Qabalah
   5 Words Of The Mother II
   5 Words Of Long Ago
   5 Vedic and Philological Studies
   5 The Secret Doctrine
   5 The Hero with a Thousand Faces
   5 The Golden Bough
   5 Some Answers From The Mother
   5 Questions And Answers 1953
   5 On the Way to Supermanhood
   5 Collected Poems
   5 Agenda Vol 11
   5 Agenda Vol 10
   5 Agenda Vol 07
   5 Agenda Vol 02
   4 Theosophy
   4 The Integral Yoga
   4 Shelley - Poems
   4 Raja-Yoga
   4 Questions And Answers 1954
   4 Prayers And Meditations
   4 Letters On Poetry And Art
   4 Labyrinths
   4 Isha Upanishad
   4 Aion
   4 Agenda Vol 09
   3 Words Of The Mother III
   3 The Red Book Liber Novus
   3 The Mother With Letters On The Mother
   3 The Future of Man
   3 Schiller - Poems
   3 Poe - Poems
   3 Plotinus - Complete Works Vol 04
   3 Patanjali Yoga Sutras
   3 Cybernetics
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Agenda Vol 04
   3 5.1.01 - Ilion
   2 The Practice of Magical Evocation
   2 The Ever-Present Origin
   2 The Book of Certitude
   2 The 7 Habits of Highly Effective People
   2 Tara - The Feminine Divine
   2 Liber Null
   2 Initiation Into Hermetics
   2 Hymn of the Universe


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
   The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
  --
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
   From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
  --
   One is an ideal in and of the world, the other is an ideal transcending the world. The Path of the Fathers (Pityna) enjoins the right accomplishing of the dharma of Lifeit is the path of works, of Karma; it is the line of progressive evolution that, man follows through the experience of life after life on earth. The Path of the Gods (Devayna) runs above life's evolutionary course; it lifts man out of the terrestrial cycle and places him in a superior consciousness it is the path of knowledge, of Vidya.4 The Path of the Fathers is the soul's southern or inferior orbit (dakiyana, aparrdha); the Path of the Gods is the northern or superior orbit (uttaryaa, parrdha)The former is also called the Lunar Path and the latter the Solar Path.5 For the moon represents the mind,6 and is therefore, an emblem that befits man so long as he is a mental being and pursues a dharma that is limited by the mind; the sun, on the other hand, is the knowledge and consciousness that is beyond the mindit is the eye of the Gods.7
   Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  --
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
  --
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
  --
   Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
  --
   The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
  --
   In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen ideal, was the Divine Mother, Kali.
   The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
  --
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
  --
   About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
   Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
  --
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
   --- TANTRA
  --
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
  --
   About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image responded to his love.
   Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
  --
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  --
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
   --- ARYA SAMAJ
  --
   Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
   Among the Brahmo leaders who knew the Master closely were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
  --
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
   His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.
  --
   For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
   --- FUTURE MONKS
  --
   Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
   --- BHAVANATH
  --
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
   --- GIRISH GHOSH
  --
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
   --- GANGADHAR
  --
   Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
  --
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
  --
   "I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen ideals, and some felt within their bodies the rush of spiritual power.
   Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     any man with ideals less than Shelley's and self-
     discipline less than Loyola's-in short, any man

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.
  May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths!
  --
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  --
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  --
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the realisation of an ideal. The life we lead here is as far from
  ascetic abstinence as from an enervating comfort; simplicity is

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

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Guru-griha-vsa staying in the home of the Guru is a very old Indian ideal maintained by seekers through the ages. The Aranyakas the ancient teachings in the forest-groves are perhaps the oldest records of the institution. It was not for education in the modern sense of the term that men went to live with the Guru; for the Guru is not a 'teacher'. The Guru is one who is 'enlightened', who is a seer, a Rishi, one who has the vision of and has lived the Truth. He has, thus, the knowledge of the goal of human life and has learnt true values in life by living the Truth. He can impart both these to the willing seeker. In ancient times seekers went to the Guru with many questions, difficulties and doubts but also with earnestness. Their questions were preliminary to the quest.
   The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
  The mental life thus evolving in man is not, indeed, a
  --
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  --
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  1 Who dwells in Dream, the inly conscious, the enjoyer of abstractions, the Brilliant.
  --
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  --
  The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  --
  It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspire always by her mightiest means to her highest ideal.
  3 Satya means Truth; Krita, effected or completed.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I have just finished Salammbô;2 I did not find any ideal
  character in it.

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  tendencies and ideals, a pull from two different types
  of leadership, the Deva type and the saint type (not in
  --
  this Yoga very badly. I still do not feel about this ideal
  the way I used to feel for the old ideal of liberation. The
  path, the ideal you represent, your values still leave me
  very cold. I still do not feel at home here. I do not know
  --
  to ask for a new ideal, the realisation of which seems
  none too near.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In order to get a nearer approach to the ideal for which Sri Aurobindo has been labouring, we may combine with advantage the two mottoes he has given us and say that his mission is to find and express the Divine in humanity. This is the service he means to render to humanity, viz, to manifest and embody in it the Divine: his goal is not merely an amelioration, but a total change and transformation, the divinisation of human life.
   Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
  --
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
   As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
  --
   From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
   The Gita, II. 40

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
   Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
   Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
   The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
   The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
   ***

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The world is in the throes of a new creation and the pangs of that new birth have made mother Earth restless. It is no longer a far-off ideal that our imagination struggles to visualise, nor a prophecy that yet remains to be fulfilled. It is Here and Now.
   Although we may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, we see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Power, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
  --
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
   Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   When the Spirit speaks its own language in its own name, we have spiritual poetry. If, however, the Spirit speaksfrom choice or necessity-an alien language and manner, e.g., that of a profane consciousness, or of the consciousness of another domain, idealistic or philosophical or even occult, puts on or imitates spirit's language and manner, we have what we propose to call mystic poetry proper. When Samain sings of the body of the dancer:
   Et Pannyre deviant fleur, flamme, papillon! ...
  --
   both so idealise, etherealize, almost spiritualise the earth and the flesh that they seem ostensibly only a vesture of something else behind, something mysterious and other-worldly, something other than, even just opposite to what they actually are or appear to be. That is the mystique of the senses which is a very characteristic feature of some of the best poetic inspirations of France. Baudelaire too, the Satanic poet, by the sheer intensity of sympathy and sincerity, pierces as it were into the soul of things and makes the ugly, the unclean, the diseased, the sordid throb and glow with an almost celestial light. Here is the Baudelairean manner:
   Tout casss
  --
   But first let us go to the fans et origo, be acquainted with the very genuine article in its purity and perfection, in its essential simplicity. I do not know of any other ideal exemplar than the Upanishad. Thus,
   There the sun shines not and the moon has no
  --
   Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
   There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
  --
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
  --
   To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
   That angelic poets should be inspired by the same ideal is, of course, quite natural: for they sing:
   Not a senseless, trancd thing,
  --
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
   This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
   This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A thinker and toiler in the ideal's air,
  Brought down to earth's dumb need her radiant power.
  --
  Cult of an ideal never made real here,
  An endless spiral of ascent and fall

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
  --
  Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.
  The principle of life which I seek to establish is spiritual.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo and his School Our ideal
   Other Authors Nolini Kanta Gupta Part OneSri Aurobindos Gita
  --
   Sri Aurobindo and his School Our ideal

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
  --
   The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
   However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attribute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   and the imaginative idealist, the romantically spiritual poet says that these or
   The cry of a child by the roadway, the creak of a lumbering cart,

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
   Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
   A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
   This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
   The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.
   ***

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  The ideal must be Nature's common truth,
  The body illumined with the indwelling God,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
   Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels within himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
   The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
  --
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
   Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. Of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.
   ***

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
  --
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.
  --
   Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
   The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  to live according to his ideal.
  14 July 1961
  --
  very far, from the ideal You have given us. This does not
  discourage me, for I have full confidence in You.
  --
  towards the ideal love, the true love?
  There is only one true love - it is the Divine Love; all other loves
  --
  Communist ideal have the opposite opinion, not to mention
  all the many and varied opinions on social and political subjects. All these are only OPINIONS and have no value at all
  --
  The ideal is to be able to act without coming out of the mental
  quietude.

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do we preach a man and not purely and solely a principle. Our ideal being avowedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that we should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if we cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because we have clear reasons for it, because we are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
   Man, however great and puissant he may be, is a perishable thing. People who gather or are gathered round a man and cling to him through the tie of a personal relation must fall off and scatter when the man passes away and the personal tie loses its hold. What remains is a memory, a gradually fading memory. But memory is hardly a creative force, it is a dead, at best, a moribund thing; the real creative power is Presence. So when the great man's presence, the power that crystallises is gone, the whole edifice crumbles and vanishes into air or remains a mere name.
  --
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
   In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
  --
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
  --
   If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
   It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
   Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
  --
   What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
   Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
  --
   Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have already said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether eliminate the seeds of conflict that lie imbedded in the very nature of life. It is for this reason that there is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythere is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. This leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  "The ideal Sadhaka should be able to say in the Biblical
  phrase: 'My zeal for the Lord has eaten me up.' "11

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   Open a new chapter in your existence. Live, no longer for your own realization or the realization of your ideal, however exalted it may be, but to serve an eternal work that transcends your individuality on all sides.
   Signed: Mother

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
  --
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
   (silence)

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   For the spiritual tests: aspiration, confidence, idealism, enthusiasm and generosity in self-giving.
   For the tests stemming from the hostile forces: vigilance, sincerity and humility.

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might be something still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I dont mean that kind of humility, but rather the recognition that one does not know, that one knows nothing, and that there may be something beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, Thou, Lord. Without this humility, I would never have been able to realize anything. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.
   ***

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   She is a portrait of the ideal woman according to the Hindu conception, the woman who worships her husb and as a god, which means that she sees the Supreme in her husband. And so this woman was much more powerful than all the gods of the Puranas precisely because she had this psychic capacity for total self-giving; and her faith in the Supremes presence in her husb and gave her a much greater power than that of all the gods.
   The story narrated in the film went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer recall which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more powerful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more powerful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
   This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   The other is to find something worth concentrating upon that diverts your attention from your small, personal self. The most effective is a big ideal, but there are innumerable things that enter into this category. Most commonly, people choose marriage, because it is the most easily available (Mother laughs). To love somebody and to love children makes you busy and compels you to forget your own self a little. But it is rarely successful, because love is not a common thing.
   Others turn to art, others to science; some choose a social or a political life, etc., etc.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
   But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
   In addition, I told them it was preferable not to hold any functions herethey can be held at Tapogiri in the Himalayas, or elsewhere and this is understood. They did hold a seminar here (a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, This is the last time; dont do it here any more. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health resort, people go there in the summer for the fresh air and to sit around and chat!
  --
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'nothing to do with working for an ideal,' would, after Mother's departure, coolly declare itself the 'owner' and guide of Auroville.
   Sri Aurobindo's old cook.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   The ideal of the Karmayogin, Cent. Ed., Vol. III p. 354
   Satprem had assumed that this state of consciousness was accessible only through a kind of trance or samadhi and that when Mother said one had to be capable of 'maintaining this state,' she meant that one should be capable of bringing it back here, into the waking consciousness. However, Mother rectified: 'It is a state with no "here" or "there". I have had this experience in the waking consciousness and both perceptions (the true and the false) were simultaneous.'

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Ah, no! Thats not the same thing at all, They have nothing to do with each other. Nothing. They wanted to merge: I refused. I told them, You have nothing to do with each other. You, World Union, are idealists (!) wanting to realize your ideal externally (without any foundation), while they are businessmen, practical people, wanting to bring money to the Ashram, and I fully agree with that, because I need it.
   Its another thing entirely.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing terrestrial conditions). It was the idea of an ideal city, the nucleus of a small ideal country, having only superficial and extremely limited contacts with the old world. One would already have to conceive (its possible) of a Power sufficient to be at once a protection against aggression or bad will (this would not be the most difficult protection to provide) and a protection (which can just barely be imagined) against infiltration and admixture. From the social or organizational standpoint, these problems are not difficult, nor from the standpoint of inner life; the problem is the relationship with what is not supramentalizedpreventing infiltration or admixture, keeping the nucleus from falling back into an inferior creation during the transitional period.
   (silence)
  --
   There are stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is within you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization impossible to attain? But the other case, the individual isolated in the forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
   (silence)
  --
   I am constantly seeing images! Not images, living thingslike answers to questions. A magnificent peacock was taking shape (its the symbol of victory here in India) and its tail opened out, and on it a construction appeared, like this construction of an ideal place. Its a pity this subtle world cant be photographed! There ought to be photographic plates sensitive enough to do it. It has been tried. It would be interesting because it moves, its like a movie.
   All right, then. What did you want to ask?

0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   I have my pride, and I want the people who work with me to be content; this gives me more pleasure than anything. Of course, ideally. But one is never truly satisfied, one will never be truly satisfied; one will always go from aspiration to aspiration. But as a base, one should at least feel a sense of purpose in life. You said the very thing that hurts the most!
   (Mother gazes at Satprem for a long time)

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
   See note at the end of this conversation

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Theres a strange thing that happens to me all the time, at least fifty times a day (and its particularly clear at night). In its most external form its like moving from one room to another, or from one house to another, and you go through the door or the wall almost without noticing it, automatically. Being in one room is reflected outwardly by quite a comfortable condition, a state where theres no pain at all, no pain anywhere, and a great peacea joyous peace, a state of perfect calm an ideal condition, at any rate, which sometimes lasts a long, long time. Its mainly at night, actually; during the day people interrupt me with all sorts of things, but for a certain number of hours at night this state is practically constant. And then suddenly, with no perceptible or apparent reason (I havent yet discovered the why or the wherefore of it), you seem to FALL into the other room, or into the other house, as though you had made a false step and then you have a pain here, an ache there, youre uncomfortable.
   Obviously its the continuation of the same experience I told you about,1 but now it has come to this. I mean the two states are now distinctnoticeably distinct; but so far I havent found either the why or the wherefore. Is it something coming from outside or just an old rut: yes, it really feels like an old rut, like a wrinkle in a piece of cloth; you know, you iron it out again and again, and the wrinkle comes back. Thats more the feeling it gives menot at all a conscious habit, just an old rut. But might something from outside also be provoking it?

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   There has never been too great an attachment to this form. There was never any attachment (even in so-called full Ignorance) to anything but consciousness yes, something set great store by this consciousness, wouldnt let it be destroyed, saying, This is something precious. But the body. Its not even too good an instrument; simply modest, plastic, self-effacing, and molding itself to every necessity. An ability to mold itself to all points of view and to realize every ideal it deemed worthy of realizingthis very suppleness was its one virtue. And extremely modest, never wanting to impose itself on anything or anyone. Fully conscious of its incapacity, but capable of doing anything, of realizing anything. It was consciously formed with this make-up, because thats what was necessary. And nothing is too great or overwhelming, since there isnt the resistance put up by a small personality with the sense of its own smallness. No, none of that mattersCONSCIOUSNESS matters; consciousness vast as the universe, even vaster. And along with consciousness, the capacity to adaptto adapt and mold itself to every necessity.
   Even now, my one feeling about this form is that its too rigid. Those stupendous inner revelations, those great movements of creative consciousness are constantly hampered by this. Its trying, its trying its best, but it is still governed by such appallingly rigid laws! Appalling. How long will it take to overcome this?

0 1962-07-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   Oh, such humorous things happen. The other day I saw T. Her old mother lives in Moscow; shes very old and on her deathbed, and has asked T. to come see her. So T. is going to go there. Its a risky adventure. She wrote to ask if she could see me before leaving (I dont see anyone and I had no intention of receiving her, but it was decided in spite of me and I let her come). She had been told not to speak, but thats impossible for such a chatterbox! So she began by lamenting (probably thinking it was the thing to do) over my serious illness and god knows what else I didnt listen. I simply told her, No, its not that, its the yoga. Then, with the effervescence of an ignorant child: Yoga! But you shouldnt be doing yoga! You shouldnt be. Just then, the Lords face came (the Lords face often takes on Sri Aurobindos appearancean idealized Sri Aurobindo, not exactly as he was physically), and it came here (right up against Mothers face), and it was blue. Then It made my finger touch her cheek, like this (Mother seems to tap T.s cheek), and It told that child, Little children dont know what theyre talking about. And it was so thoroughly Him! He was speaking and I saw only Him, his appearance: Little children dont know what theyre talking about.
   I dont know how I looked (I was enjoying myself enormously), but she must have felt something (she didnt say a word), she must at least have felt something strange because a shudder went through her being. And I was told that when she left, she said, I may come back before I leave, but I wont ask to see Mother! (Mother laughs.)

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   We can mix with all, but in order to draw all into the true path, keeping intact the spirit and form of our ideal. If we do not do that we shall lose our direction and the real work will not be done. If we remain individually everywhere, something will be done indeed; but if we remain everywhere as parts of a Samgha, a hundred times more will be done. As yet that time has not come. If we try to give a form hastily, it may not be the exact thing we want. The Samgha will at first be in unconcentrated form. Those who have the ideal will be united but work in different places. Afterwards, they will form something like a spiritual commune and make a compact Samgha. They will then give all their work a shape according to the demand of the spirit and the need of the agenot a bound and rigid form, not an achalayatana3, but a free form which will spread out like the sea, mould itself into many waves and surround a thing here, overflood a thing there and finally take all into itself. As we go on doing this there will be established a spiritual community. This is my present idea. As yet it has not been fully developed. All is in Gods hands; whatever He makes us do, that we shall do.
   Now let me discuss some particular points of your letter. I do not want to say much in this letter about what you have written as regards your yoga. We shall have better occasion when we meet. To look upon the body as a corpse is a sign of Sannyasa, of the path of Nirvana. You cannot be of the world with this idea. You must have delight in all thingsin the Spirit as well as in the body. The body has consciousness, it is Gods form. When you see God in everything that is in the world, when you have this vision that all this is Brahman, Sarvamidam Brahma, that Vasudeva is all thisVasudevah sarvamiti then you have the universal delight. The flow of that delight precipitates and courses even through the body. When you are in such a state, full of the spiritual consciousness, you can lead a married life, a life in the world. In all your works you find the expression of Gods delight. So far I have been transforming all the objects and perceptions of the mind and the senses into delight on the mental level. Now they are taking the form of the supramental delight. In this condition is the perfect vision and perception of Sachchidananda.

0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
   But whenever there was unpleasantness with my relatives, with playmates or friends, I would feel all the nastiness or bad willall sorts of pretty ugly things that came (I was rather sensitive, for I instinctively nurtured an ideal of beauty and harmony, which all the circumstances of life kept denying) so whenever I felt sad, I was most careful not to say anything to my mother or father, because my father didnt give a hoot and my mother would scold me that was always the first thing she did. And so I would go to my room and sit down in my little armchair, and there I could concentrate and try to understand in my own way. And I remember that after quite a few probably fruitless attempts I wound up telling myself (I always used to talk to myself; I dont know why or how, but I would talk to myself just as I talked to others): Look here, you feel sad because so-and-so said something really disgusting to you but why does that make you cry? Why are you so sad? Hes the one who was bad, so he should be crying. You didnt do anything bad to him. Did you tell him nasty things? Did you fight with her, or with him? No, you didnt do anything, did you; well then, you neednt feel sad. You should only be sad if youve done something bad, but. So that settled it: I would never cry. With just a slight inward movement, or something that said, Youve done no wrong, there was no sadness.
   But there was another side to this someone: it was watching me more and more, and as soon as I said one word or made one gesture too many, had one little bad thought, teased my brother or whatever, the smallest thing, it would say (Mother takes on a severe tone), Look out, be careful! At first I used to moan about it, but by and by it taught me: Dont lamentput right, mend. And when things could be mendedas they almost always could I would do so. All that on a five to seven-year-old childs scale of intelligence.

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Little by little, what was bound to happen has happened: you have a relationship with an X who isnt the real X, but your OWN formation of X (I have already told you this), an ideal X youve set up inside yourself. Well, youd better stop associating your ideal with X, because they dont match!
   But how should I act outwardly, what should I do?

0 1962-09-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   The ideal of Human Unity, Cent. Ed., XV. 320.
   ***

0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Of course! Nothing is more terrible than idealists, theyre the worst. Theyre worse than the bad people.
   Oh, if you mean the puritans, the Protestants dreadful! Theyre the worst. Catholicism still retains something of the occult sense, and after all, they have a certain adoration for the Virgin, which keeps them in contact with something thats not asuric.

0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   The Gospel of Death and Vanity of the ideal
   This is invaluable to answer all, all, all the arguments people use.

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had two experiences of that kind. The first was at Tlemcen3 and the second in Japan. There was an epidemic of influenza, an influenza that came from the war (the 1914 war), and was generally fatal. People would get pneumonia after three days, and plop! finished. In Japan they never have epidemics (its a country where epidemics are unknown), so they were caught unawares; it was an ideal breeding ground, absolutely unpreparedincredible: people died by the thousands every day, it was incredible! Everybody lived in terror, they didnt dare to go out without masks over their mouths. Then somebody whom I wont name asked me (in a brusque tone), What Is this? I answered him, Better not think about it. Why not? he said, Its very interesting! We must find out, at least you are able to find out whatever this is. Silly me, I was just about to go out; I had to visit a girl who lived at the other end of Tokyo (Tokyo is the largest city in the world, it takes a long time to go from one end to the other), and I wasnt so well-off I could go about in a car: I took the tram. What an atmosphere! An atmosphere of panic in the city! You see, we lived in a house surrounded by a big park, secluded, but the atmosphere in the city was horrible. And the question, What Is this? naturally came to put me in contact I came back home with the illness. I was sure to catch it, it had to happen! (laughing) I came home with it.
   Like a bang on the head I was completely dazed. They called a doctor. There were no medicines left in the citythere werent enough medicines for people, but as we were considered important people (!) the doctor brought two tablets. I told him (laughing), Doctor, I never take any medicines. What! he said. Its so hard to get them!Thats just the point, I replied, theyre very good for others! Then, then suddenly (I was in bed, of course, with a first-rate fever), suddenly I felt seized by trance the real trance, the kind that pushes you out of your body and I knew. I knew: Its the end; if I cant resist it, its the end. So I looked. I looked and I saw it was a being whose head had been half blown off by a bomb and who didnt know he was dead, so he was hooking on to anybody he could to suck life. And each of those beings (I saw one over me, doing his business!) was one of the countless dead. Each had a sort of atmospherea very widespread atmosphereof human decomposition, utterly pestilential, and thats what gave the illness. If it was merely that, you recovered, but if it was one of those beings with half a head or half a body, a being who had been killed so brutally that he didnt know he was dead and was trying to get hold of a body in order to continue his life (the atmosphere made thousands of people catch the illness every day, it was swarming, an infection), well, with such beings, you died. Within three days it was overeven before, within a day, sometimes. So once I saw and knew, I collected all the occult energy, all the occult power, and (Mother bangs down her fist, as if to force her way into her body) I found myself back in my bed, awake, and it was over. Not only was it over, but I stayed very quiet and began to work in the atmosphere. From that moment on, mon petit, there were no new cases! It was so extraordinary that it appeared in the Japanese papers. They didnt know how it happened, but from that day on, from that night on, not a single fresh case. And people recovered little by little.

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Mother studies the photo) He is an intellectual, at any rateclearly not a spiritual man. He may have some vital powers (thats generally what gets hold of people). Yes, an intellectual, an idealist.
   Do you have his handwriting?
  --
   He is not a great mind; he doesnt go beyond the idealistic intellect. But thats more than enough for people, because true spiritual power is completely above their headsof course, they are very sensitive to a little bit of vital power, mental-vital.
   Hes a man who could have practiced some Tantrism in the way Woodroffe did; I cant say. There are also many people of that kind who were converted to Sufism they are very easily converted to Sufism. But true spiritual life, there arent many.
  --
   And Nehru, you see (thats what Pavitra told me yesterday, he went to the town hall to listen to Nehrus speech), Nehru is an out-and-out social democrat who believes that the ideal organization for mankind, instead of only an elite being able to progress, is that the entire masses should progress (as if they wanted to! but anyway). Its an ideaeveryone has his own ideas. But then it seems that when the Chinese attacked, it was a violent blow to his conviction: he thought it impossible that the Chinese would do such a thing (!) He was very deeply shattered.
   Naturally, they see no farther than the tips of their noses, and then they are surprised when circumstances (laughing) dont agree!

0 1964-01-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   There should be somewhere upon earth a place that no nation could claim as its own, a place where every human being of goodwill, sincere in his aspiration, could live freely as a citizen of the world, obeying one single authority, that of the supreme Truth; a place of peace, concord, harmony, where all the fighting instincts of man would be used exclusively to conquer the causes of his sufferings and miseries, to surmount his weakness and ignorance, to triumph over his limitations and incapacities; a place where the needs of the spirit and the concern for progress would take precedence over the satisfaction of desires and passions, the search for pleasures and material enjoyment. In this place, children would be able to grow and develop integrally without losing contact with their souls; education would be given not with a view to passing examinations or obtaining certificates and posts, but to enrich ones existing faculties and bring forth new ones. In this place, titles and positions would be replaced by opportunities to serve and organize; everyones bodily needs would be provided for equally, and in the general organization, intellectual, moral and spiritual superiority would be expressed not by increased pleasures and powers in life, but by greater duties and responsibilities. Beauty in all its art formspainting, sculpture, music, literaturewould be accessible to all equally, the ability to share in the joys it brings being limited solely by ones capacities and not by social or financial position. For in this ideal place, money would no longer be the sovereign lord; individual worth would have a far greater importance than that of material wealth and social position. There, work would not be for earning ones living, but the means to express oneself and develop ones capacities and possibilities, while at the same time being of service to the group as a whole, which would in turn provide for everyones subsistence and field of action. In short, it would be a place where human relationships, ordinarily based almost exclusively on competition and strife, would be replaced by relationships of emulation in trying to do ones best, of collaboration and real brotherhood.
   The earth is not ready to realize such an ideal, for humanity does not yet possess either the knowledge necessary to understand and adopt it or the conscious force indispensable for its execution. This is why I call it a dream.
   Yet this dream is on the way to becoming a reality, and it is what we are endeavoring to do at the Sri Aurobindo Ashram, on a very small scale and in proportion to our limited means. The achievement is indeed far from being perfect but it is progressive; little by little we are moving towards our goal, which, we hope, we shall one day be able to show to the world as a practical and effective means of emerging from the present chaos to be born to a new life, more harmonious and truer.

0 1964-01-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   Doubt, discouragement, diminution or loss of faith, waning of the vital enthusiasm for the ideal, perplexity and a baffling of the hope for the future are the common features of the difficulty. In the world outside there are much worse symptoms such as the general increase of cynicism, a refusal to believe in anything at all, a decrease of honesty, an immense corruption, a preoccupation with food, money, comfort, pleasure, to the exclusion of higher things, and a general expectation of worse and worse things awaiting the world. All that, however acute, is a temporary phenomenon for which those who know anything about the workings of the world-energy and the workings of the Spirit were prepared. I myself foresaw that this worst would come, the darkness of night before the dawn; therefore I am not discouraged. I know what is preparing behind the darkness and can see and feel the first signs of its coming. Those who seek for the Divine have to stand firm and persist in their seeking; after a time, the darkness will fade and begin to disappear and the Light will come.
   (XXVI.169-170, April 9, 1947)

0 1964-04-19, #Agenda Vol 05, #The Mother, #Integral Yoga
   People are miserable in the midst of their wealth, their faces are hard and closed, they are harassed. There are fine beings, but all their energy is devoured by this devouring life I will never come back here, I dont belong here, Ive never belonged here! The best of their ideal is as aggressive as they themselves are I like them, but they are thousands and thousands of miles away from any true truth, it will take them many centuries to broaden a little. At any rate, it is clear that no book, no word will be able to change that, another Power is needed. I will nonetheless write that Sannyasin, but afterwards nothing but tales or poetry.
   ***

0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   The one safety for man lies in learning to live from within outward, not depending on institutions and machinery to perfect him, but out of his growing inner perfection availing to shape a more perfect form and frame of life; for by this inwardness we shall best be able both to see the truth of the high things which we now only speak with our lips and form into outward intellectual constructions, and to apply their truth sincerely to all our outward living. If we are to found the kingdom of God in humanity, we must first know God and see and live the diviner truth of our being in ourselves; otherwise how shall a new manipulation of the constructions of the reason and scientific systems of efficiency which have failed us in the past, avail to establish it? It is because there are plenty of signs that the old error continues and only a minority, leaders perhaps in light, but not yet in action, are striving to see more clearly, inwardly and truly, that we must expect as yet rather the last twilight which divides the dying from the unborn age than the real dawning. For a time, since the mind of man is not yet ready, the old spirit and method may yet be strong and seem for a short while to prosper; but the future lies with the men and nations who first see beyond both the glare and the dusk the gods of the morning and prepare themselves to be fit instruments of the Power that is pressing towards the light of a greater ideal.
   Sri Aurobindo

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   So there are two possibilities: violence, or Transformation. Violence means invasion or revolutionits hanging in the air, it could break out any moment. The government Nehru wasnt worth much, but still for the masses he represented a certain ideal (which he was quite incapable of living up to, but anyway). After him, its finished; the present Prime Minister is a man with great goodwill, who has no character, to such a point that in the presence of difficulties he falls illhes ill! Ill, he cant work! Thats where we are.2
   Here, in Pondicherry, its the same muddle.

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   103Vivekananda, exalting Sannyasa,1 has said that in all Indian history there is only one Janaka.2 Not so, for Janaka is not the name of a single individual, but a dynasty of self-ruling kings and the triumph-cry of an ideal.
   104In all the lakhs of ochre-clad Sannyasins,3 how many are perfect? It is the few attainments and the many approximations that justify an ideal.
   105There have been hundreds of perfect Sannyasins, because Sannyasa had been widely preached and numerously practiced; let it be the same with the ideal freedom and we shall have hundreds of Janakas.
   106Sannyasa has a formal garb and outer tokens; therefore men think they can easily recognise it; but the freedom of a Janaka does not proclaim itself and it wears the garb of the world; to its presence even Narada was blinded.

0 1965-04-21, #Agenda Vol 06, #The Mother, #Integral Yoga
   Lets take the sense of form, for example (I am giving one example among many others). Evolution is openly moving towards diminishing the difference between the female and the male forms: the ideal thats being created makes female forms more masculine and gives male forms a certain grace and suppleness, with the result that they increasingly resemble what I had seen all the way up, beyond the worlds of the creation, on the threshold, if I can call it that, of the world of form. At the beginning of the century, I had seen, before even knowing of Sri Aurobindos existence and without having ever heard the word supramental or the idea of it or anything, I had seen there, all the way up, on the threshold of the Formless, at the extreme limit, an ideal form that resembled the human form, which was an idealized human form: neither man nor woman. A luminous form, a form of golden light. When I read what Sri Aurobindo wrote, I said, But what I saw was the supramental form! Without having the faintest idea that it might exist. Well, the ideal of form we are now moving towards resembles what I saw. Thats why I said: since there is an evolutionary concentration on this point, on the physical, bodily form, it must mean that Nature is preparing something for that Descent and that embodimentit seems logical to me. Thats what I meant by an improved physical form.
   The other point is quite secondary, its incidental, it isnt in the line of evolution. I am only saying that its a method that CAN be used, and it has been used in the past.
  --
   But this is a personal affair, it has nothing to do with the public or collectivity, while the other point is interesting: I have a feeling it is Natures collaboration, pushing humanity in that direction in order to prepare a matter more receptive to the ideal that wants to manifest.
   When I thought about the last conversation again, it seemed to me that the gap between the two creations, the animal and the supramental, is so huge that it doesnt make much difference whether the body is more supple and so on.
  --
   Basically, once there is a body formed, precisely, by an ideal and an increasing development, a body with sufficient stuff and capacities, sufficient potential, there may very well be a rapid Descent of a supramental form, just as there was one with the human form. Because I know that (I know it from having lived it), I know that when the transitiona very obscure transitionfrom the animal to man (of which they have found fairly convincing traces) was sufficient, when the result was plastic enough, there was a Descent there was a mental descent of the human creation. And they were beings (there was a double descent; it was in fact particular in that it was double, male and female: it wasnt the descent of a single being, it was the descent of two beings), they were beings who lived in Nature an animal life, but with a mental consciousness; but there was no conflict with the general harmony. All the memories are absolutely clear of a spontaneous, animal life, perfectly natural, in Nature. A marvelously beautiful Nature that strangely resembles the nature in Ceylon and tropical countries: water, trees, fruits, flowers. And a life in harmony with animals: there was no sense of fear or difference. It was a very luminous, very harmonious, and very NATURAL life, in Nature.
   And strangely, the story of Paradise would seem to be a mental distortion of what really happened. Of course, it all became ridiculous, and also with a tendency it gives you the feeling that a hostile will or an Asuric being tried to use that to make it the basis for a religion and to keep man under his thumb. But thats another matter.

0 1965-06-02, #Agenda Vol 06, #The Mother, #Integral Yoga
   Oh, listen, it was Y.s birthday the other day. I told her to come. She came: her face was exactly like her monkeys! She sat down in front of me, we exchanged a few words, then I concentrated and closed my eyes, and then I opened my eyesshe had the face of the ideal madonna! So beautiful! And as I had seen the monkey (the monkey wasnt ugly, but it was a monkey, of course), and then that, Ah! it struck me, I thought, What wonderful plasticity. A face oh, a truly beautiful face, perfectly harmonious and pure, with such a lovely aspirationoh, a beautiful face! Then I looked a few times: it was no longer one or the other, it was it was something (what she usually is, I mean), and it was behind the veil. But those two visions were without the veil.
   And for me thats how it is, I dont see people, I no longer see (but that has been going on for a long time), I no longer see the way people do, the way they are used to seeing. At times someone tells me, Have you noticed, so-and-so is like this or like that? I answer, No, I havent seen anything. And at other times I see things no one else sees! Its a much more complete development than simply switching from one vision to the other.

0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
   At any rate, if a new domination is indispensable, it would be INFINITELY better for it to be by the Americans than by the Russians because what would be learned from the Russians is an UNNECESSARY lesson: its community, the truth of community the Indians knew it before the Russians (the Sannyasins were the ideal community); they knew it before the Russians, so they have nothing to learn there, it would be perfectly unnecessary. And to tell the truth, I am completely indifferent as to whether or not the Russiansbecome spiritualists, because the Russians, in their soul, are mystics they are AT LEAST (at least) as mystical as the Indians. So all their community and Communism is pretentiousness. It would be no useno use at all.
   An American occupation is a drastic method, but Oh, when I see here the extent to which they can be imbued with the English spirit, oh, its hideous I dont like the English. And the English the English have learned the maximum from the Indians, but for them the maximum is nothing much. The Americans want to learn. They are young and they want to learn; the English are old, stale, hardened and oh, so conceited they know everything better than everyone else. So they learned very little. They benefited the maximum, but thats very little; their maximum is very little. The English (gesture of sinking) they are destined to sink underwater.7

0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
   For a long time, I had had a plan of the ideal city, but that was during Sri Aurobindos lifetime, with Sri Aurobindo living at its center. Afterwards I was no longer interested. Then, we took up the idea of Auroville again (I was the one who called it Auroville), but from the other end: instead of the formation having to find the place, it was the place (near the Lake) that caused the formation to be born; and up to now I took a very secondary interest in it because I hadnt received anything direct. Then that little H. took it into her head to have a house there, near the Lake, and have a house for me next to hers to offer me. And she wrote to me all her dreams; one or two sentences suddenly awakened an old, old memory of something that had tried to manifesta creationwhen I was very small (I dont remember what age), and that had again tried to manifest at the very beginning of the century when I was with Thon. Then I had forgotten all about it. And it came back with that letter: suddenly I had my plan of Auroville. Now I have my general plan; I am waiting for R. to make the detailed plans because since the beginning I have said, R. will be the architect, and I have written to R.
   When he came here last year he went to see Chandigarh, the city built by Le Corbusier up there in Punjab, and he wasnt very happy (it seems to me rather mediocre I dont know, I havent seen it; I only saw photographs that were dreadful). And when he spoke to me, I saw that he was feeling, Oh, if I had a city to build! So I wrote to him, If you want, I have a city to build. He is so very glad, he is coming. And when he comes, Ill show him my plan, then he will build the city.1
  --
   It will be up there, off the Madras road, on top of the hill. (Mother takes a piece of paper and starts drawing) Here we have (naturally in Nature its not like this: well have to adaptits like this up there, in the ideal), here, a central point. This central point is a park I had seen when I was a little girl (perhaps the most beautiful thing in the world with regard to physical, material Nature), a park with water and trees like all parks, and flowers, but not too many (flowers in the form of creepers), palm trees and ferns (all species of palm trees), water (if possible, running water) and, if possible, a small waterfall. From a practical point of view, it would be very good: at the edge, outside the park, we could build reservoirs that would provide water to the residents.
   So in that park I had seen the Pavilion of Love (but I dont like to use that word because men have turned it into something ludicrous); I am referring to the principle of divine Love. But it has been changed: it will be the Pavilion of the Mother; but not this (Mother points to herself): the Mother, the true Mother, the principle of the Mother. (I say Mother because Sri Aurobindo used the word, otherwise I would have put something else I would have put creative principle or realizing principle or something of that sort.) And it will be a small building, not a big one, with just a meditation room downstairs, with columns and probably a circular shape (I say probably because I am leaving it for R. to decide). Upstairs, the top floor will be a room, and the roof will be a covered terrace. Do you know the old Indian Mogul miniatures with palaces in which there are terraces and small roofs supported by columns? Do you know those old miniatures? Ive had hundreds of them in my hands. But this pavilion is very, very lovely: a small pavilion like this, with a roof over a terrace, and low walls against which there will be divans where people can sit and meditate in the open air in the evening or at night. And downstairs, at the very bottom, on the ground floor, simply a meditation rooma place with nothing in it. There would probably be, at the far end, something that would be a living light (perhaps the symbol2 made of living light), a constant light. Otherwise, a very calm, very silent place.
  --
   Oh, yes! Its a town, so it is the whole contact with the outside. And an attempt to achieve on earth a slightly more ideal life.
   In the old formation I had made, there had to be a hill and a river. A hill was necessary because Sri Aurobindos house was on top of the hill. But Sri Aurobindo was there, in the center. It was arranged according to the plan of my symbol, that is to say, a central point with Sri Aurobindo and all that concerns Sri Aurobindos life, then four large petals (which werent the same as in this drawing, they were something different), then twelve petals around (the city proper), then around that, there were the disciples residential quarters (you know my symbol: instead of [partition] lines, there are strips; well, the last circular strip formed the residential place of the disciples), and everyone had his house and his garden: a little house and a garden for everyone. And there were means of communication; I wasnt sure if it was individual transportation or collective transportation (like those small open trams in the mountains, you know) that crossed the city in all directions to bring the disciples back to the center of the city. And around all that, there was a wall with entrance gates and guards at each gate, so people entered only with permission. And there was no money: within the walls, no money; at the various entrance gates, people found banks and counters where they deposited their money and received in exchange tickets with which they could have lodging, food, this and that. But no money. And inside, absolutely nothing, no one had any money the tickets were only for visitors, who entered only with a permit. It was a fantastic organization. No money, I didnt want money!
  --
   Outside the walls, in my first formation there was on one side the industrial estate, and on the other the fields, farms, etc., that were to supply the city. But that really meant a countrynot a large one, but a country. Now its much more limited; its not my symbol anymore, there are only four zones, and no walls. And there will be money. The other formation, you know, was really an ideal attempt. But I reckoned it would take many years before we began: at the time, I expected to begin only after twenty-four years. But now, its much more modest, its a transitional experiment, and its much more realizable the other plan was I nearly had the land: it was at the time of Sir Akbar (you remember?) of Hyderabad. They sent me photographs of Hyderabad State, and there, among those photos, I found my ideal place: an isolated hill (a rather large hill), below which a big river flowed. I told him, I would like to have this place, and he arranged the whole thing (it was all arranged, they had sent me the plans, and the papers and everything declaring it to be donated to the Ashram). But they set a condition (the area was a virgin forest and uncultivated lands): they would give the place on condition, naturally, that we would cultivate it, but the products had to be used on the spot; for instance the crops, the timber had to be used on the spot, not transported away, we werent allowed to take anything out of Hyderabad State. There was even N. who was a sailor and who said he would obtain a sailing boat from England to sail up the river, collect all the products and bring them back to us hereeverything was very well seen to! Then they set that condition. I asked if it was possible to remove it, then Sir Akbar died and it was over, the whole thing fell through. Afterwards I was glad it hadnt worked out because, with Sri Aurobindo gone, I could no longer leave Pondicherry I could leave Pondicherry only with him (provided he agreed to go and live in his ideal city). At the time I told Antonin Raymond, who built Golconde, about the project, and he was enthusiastic, he told me, As soon as you start building, call me and I will come. I showed him my plan (it was on the model of my symbol, enlarged), and he was quite enthusiastic, he found it magnificent.
   It fell through. But the other project, which is just a small intermediate attempt, we can try.

0 1965-11-27, #Agenda Vol 06, #The Mother, #Integral Yoga
   But it was so living, so real, that my whole attitude (how can I explain? A passive attitude, which isnt the result of an active will), the whole position taken in the work has changed. And this has brought a peacean absolutely decisive peace and tranquillity and trust. A decisive change. And even, all that in the previous position seemed to be obstinacy, clumsiness, unconsciousness, all sorts of deplorable things, all that has disappeared. It was like a vision of a great universal Rhythm in which each thing takes its own place and everything is just fine. And the effort of transformation limited to a small number becomes something FAR MORE precious and FAR MORE powerful for the realization. Its as if a choice had been made of those who will be the pioneers of the new creation. And all those ideas of spreading [the ideal], of preparing or churning Matterchildishness. Its human agitation.
   The vision had such majestic and calm and smiling beauty, oh! It was full, really full of divine Love. And not a divine Love that forgives thats not at all the point, not at all!each thing in its own place, realizing its inner rhythm as perfectly as it can. Thats all.
  --
   It was very charming, it was as though I were living in it. Contradictions had disappeared. As though I lived in that perfection. And it was almost like the ideal conceived by the supramental consciousness of a humanity that had become as perfect as it can be. It was very good.
   And it brings a great sense of rest. Tension, friction, all that disappearsimpatience, too. All that had completely disappeared.

0 1965-12-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   No, I assure you, you can believe me (Mother laughs), I have a little experience: its done. To put it poetically, Your head is in the Light. But your vital doesnt want this manifestation; your vital wanted a vital manifestation, as for instance when it was in the virgin forest, chopping trees down: it wanted to have the sense of the power of life. And that has been denied to it (for yogic AND material reasons, both extremes, because the body wasnt made for that, and because [laughing] the yoga has no time to waste with that), so Mister Vital is furious! It has been told, Calm down, be at peace, quite at peace, its all right, you too will have your joy, but once you are transformed. And it may be less pugnacious or rebellious or aggressive than before, but its dissatisfied, so its what gives you the feeling, But I have no sign that Im making headway! I have no sign that I am progressing. Quite the contrary! Quite the contrary, its more and more dull, more and more morose, more and more ordinary, that is to say, less and less consonant with my ideal, and my ideal
   Thats not exactly the point. Yes, when its in one of its fits, its like that, but

0 1966-01-22, #Agenda Vol 07, #The Mother, #Integral Yoga
   ideals, systems, sciences, poems, crafts
   Tireless there perished and again recurred,

0 1966-01-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   When one does the work I am doing and is in contact with all the petty reactions of the physical body, of the most material consciousness mon petit, it would be absolutely disheartening and sickening to anyone having an ideal. But that thats how it is, so thats how it is: it must changewe are here so that it will become different. And as long as we arent conscious of it, it will never change. Therefore one must rejoice when one is conscious, thats all.
   All discoveries are always graceswonderful graces. When you discover that you cant do anything, when you discover that you are a fool, when you discover that you have no capacity, when you discover that you are so petty and mean and stupid, well Oh, Lord, I thank You so much, how good You are to show me all this! And then, its over. Because the minute you discover it, you say, Now this is up to You. You will do what has to be done for all this to change. And the best part of it is that it does change! It does change. When you do like this (gesture of offering to the Heights), sincerely: Oh, take it, take it, take it, rid me of it, let me be only You

0 1966-04-23, #Agenda Vol 07, #The Mother, #Integral Yoga
   And thats precisely what I want that these two countries clashing with each other should come here, and each of them have a pavilion of their culture and ideal, and that they should be here, face to face, and shake hands.
   ***

0 1966-04-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   Once again, these past few days, the memory of things I had written came back to mewhat I had imagined at some time and written at the beginning of the century (before you were born!), in Paris. I wondered, Strange, why am I thinking of this? And there was, in that thing I wrote, this: The love of beauty had saved her. It was the story of a woman who had had a heartbreak of so-called love, as human beings conceive it, but who had felt a need to manifest love, a marvelously beautiful love; and with that force and that ideal she had overcome her personal sorrow. I wrote a little book like that I dont know where it is, by the way, but that doesnt matter. But the memory of it suddenly came back and I wondered, Strange, why am I remembering this? And then I remembered the whole curve of the consciousness. At that time, I clearly understood that personal things had to be overcome by the will to realize something more essential and universal. And I followed the curve of my own consciousness, how it began like that, and how from there I went on to other things. I was eighteen. That was my first attempt to emerge from the exclusively personal viewpoint and pass on to a broader viewpoint, and to show that the broader, more universal viewpoint makes you overcome the personal things. But I wondered, Why am I remembering this? Now I understand! Its there in what you have written, its the same thing. Well, of course, now I wouldnt be able to write what I wrote, it would make me laugh!
   I can write, I can always

0 1966-09-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its fairly recent, it dates from two or three days ago. I had never been told this. It was said very clearlysaid, I mean seen, shown like this (gesture of a scene offered to the sight). So my interest in Auroville has considerably increased since then. Because I have understood that it isnt just a creation of idealism, but quite a practical phenomenon, in the hope in the will, rather, to thwart and counterbalance the effects the frightful effectsof the psychological error of believing that fear can save you from a danger! Fear attracts the danger much more than it saves you from it. And all these countries, all these governments commit blunder upon blunder because of that fear of the catastrophe.
   All this is simply to tell you that if nations collaborate in the work of Auroville, even to a very modest extent [such as this offer of money from the French government], it will do them goodit can do them a lot of good, a good that can be out of proportion to the appearance of their actions.

0 1967-02-18, #Agenda Vol 08, #The Mother, #Integral Yoga
   The ideal is to have this suppleness and receptivity and surrender, that is, so total an acceptance of the Influence that no matter what comes the instrument adapts itself instantly to express it naturally, spontaneously and effortlessly. With everything, of course: with the plastic arts, with music, with writing.
   (silence)

0 1967-04-19, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yesterday evening, I received a big file from Y. on prenatal education. She says that during the first months of its life, the child needs to touch its mothers skin, and that this (Mother shows the photo of a naked Negress carrying her naked child on her back) is the ideal way to carry children!?
   I read it yesterday, because she had spoken so much of this prenatal education, saying the child is fully educated by the age of three, so I wanted to know what she proposed. But there isnt a single thing in it, she doesnt say what should be done.
  --
   And the mother, throughout the gestation, should be in an atmosphere absolutely protected from all degrading influences: an ideally beautiful place, a wonderful climate where everything is harmonious, and a wholly spontaneous, free and harmonious and beautiful life sheltered from all vulgarities of life. And the mother herself should have the ideal of the new child. It should be done not as a mechanical but as a conscious, willed thing in an absolutely creative atmosphere, we might say.
   All these are very difficult conditions to fulfil.2

0 1967-04-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Sri Aurobindo always said that the most important, but also the most difficult thing, is to know how to keep ones BALANCE IN INTENSITY. To have the intensity of aspiration, the intensity of effort, the intensity of the march forward, while at the same time keeping ones balance the balance of perfect peace. Thats the ideal condition. But its difficult.
   (silence)

0 1967-05-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   I know it is the Russian explanation of the recent trend to spirituality and mysticism that it is a phenomenon of capitalist society in its decadence. But to read an economic cause, conscious or unconscious, into all phenomena of mans history is part of the Bolshevik gospel born of the fallacy of Karl Marx. Mans nature is not so simple and one-chorded as all thatit has many lines and each line produces a need of his life. The spiritual or mystic line is one of them and man tries to satisfy it in various ways, by superstitions of all kinds, by ignorant religionism, by spiritism, demonism and what not, in his more enlightened parts by spiritual philosophy, the higher occultism and the rest, at his highest by the union with the All, the Eternal or the Divine. The tendency towards the search of spirituality began in Europe with a recoil from the nineteenth centurys scientific materialism, a dissatisfaction with the pretended all-sufficiency of the reason and the intellect and a feeling out for something deeper. That was a pre-war [of 1914] phenomenon, and began when there was no menace of Communism and the capitalistic world was at its height of insolent success and triumph, and it came rather as a revolt against the materialistic bourgeois life and its ideals, not as an attempt to serve or sanctify it. It has been at once served and opposed by the post-war disillusionmentopposed because the post-war world has fallen back either on cynicism and the life of the senses or on movements like Fascism and Communism; served because with the deeper minds the dissatisfaction with the ideals of the past or the present, with all mental or vital or material solutions of the problem of life has increased and only the spiritual path is left. It is true that the European mind having little light on these things dallies with vital will-o-the-wisps like spiritism or theosophy or falls back upon the old religionism; but the deeper minds of which I speak either pass by them or pass through them in search of a greater Light. I have had contact with many and the above tendencies are very clear. They come from all countries and it was only a minority who hailed from England or America. Russia is differentunlike the others it has lingered in mediaeval religionism and not passed through any period of revoltso when the revolt came it was naturally anti-religious and atheistic. It is only when this phase is exhausted that Russian mysticism can revive and take not a narrow religious but the spiritual direction. It is true that mysticism revers, turned upside down, has made Bolshevism and its endeavour a creed rather than a political theme and a search for the paradisal secret millennium on earth rather than the building of a purely social structure. But for the most part Russia is trying to do on the communistic basis all that nineteenth-century idealism hoped to get atand failedin the midst of or against an industrial competitive environment. Whether it will really succeed any better is for the future to decide for at present it only keeps what it has got by a tension and violent control which is not over.
   Sri Aurobindo

0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   There is a group in the new Indian parliament, a group of people dissatisfied with the position taken by India, who have declared their wish to act according to Sri Aurobindos ideal and instructions. And theyve asked if we could send someone from here to hold conferences in Delhi. Its a groupnaturally not the whole parliament.
   Its something to be envisaged.

0 1967-11-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   The body, you see, theyve asked for a prayer of the BODY. They have come to understand that the body must begin to transform itself into something else. Previously, they were all full of the whole history of physical culture in every country, in which country its most developed, the use of the body as it is, and and so on. Anyway, it was the Olympic ideal. Now, they have leaped beyond: that is the past, now they want the transformation.
   You understand, people were asking to be divine in their mind and vital that is, the whole ancient history of spirituality, the same old theme for centuries but now, its the BODY. Its the body that asks to participate. Its certainly a progress.

0 1967-11-Prayers of the Consciousness of the Cells, #Agenda Vol 08, #The Mother, #Integral Yoga
   The task of completing Sri Aurobindos vision has been given to the Mother. The creation of a new world, a new humanity, a new society expressing and embodying the new consciousness is the work she has undertaken. Because of the very nature of things, it is an ideal that seeks to broaden the base of the attempt to establish harmony between body and Soul, Spirit and Matter.
   ***

0 1967-12-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   What I mean is that usually (always till now, and more and more so), men establish mental rules according to their conceptions and their ideal, then they apply them (Mother lowers her fist, as if to show the world under the mental grip). And thats absolutely false, arbitrary, unreal, with the result that things revolt, or else waste away and disappear. Its the experience of LIFE ITSELF that must slowly work out rules AS SUPPLE AND VAST as possible, in order that they remain ever progressive. Nothing must be fixed. Thats the immense error of governments: they build a framework and say, Here is what weve established, now we must live under it. So naturally, Life is crushed and prevented from progressing. It is Life itself, developing more and more in a progression towards Light, Knowledge, Power, that must progressively establish rules as general as possible, so as to be extremely supple and capable of changing according to needof changing AS RAPIDLY as habits and needs do.
   (silence)

0 1968-04-13, #Agenda Vol 09, #The Mother, #Integral Yoga
   So if you could read me what I told you, if it does Ill give them the text. There is also this communist Russian architect, who has become quite enthusiastic: to him Auroville is the ideal realization. He is a very strong boy, with some power (also a power of conviction over people). So it would be interesting if he could have a glimpse of the direction in which were going.
   (Mother listens to Satprem read out the last conversation)

0 1968-05-22, #Agenda Vol 09, #The Mother, #Integral Yoga
   It should be understood that the word "truth" is not used in a philosophical or moral or ideal sense: it is reality AS IT IS, the world AS IT IS without its cloak of falsehood. Real life is a "miracle."
   See Agenda 5 of February 5, 1964.

0 1968-08-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   (Mother remains very tired. She nevertheless listens to a long paper on Auroville, which she rejects, and prepares with Satprem a note summing up the ideal of this future city:)
   For millennia, we have been developing outer means, outer instruments, outer techniques of living and finally those means and techniques are crushing us. The sign of the new humanity is a reversal in the standpoint, and the understanding that inner knowledge and inner technique can change the world and master it without crushing it.

0 1968-09-07, #Agenda Vol 09, #The Mother, #Integral Yoga
   The changes we see in the world today are intellectual, moral, physical in their ideal and intention: the spiritual revolution waits for its hour and throws up meanwhile its waves here and there. Until it comes, the sense of the others cannot be understood and till then all interpretations of present happening and forecast of mans future are vain things. For its nature, power, event are that which will determine the next cycle of our humanity.
   Sri Aurobindo

0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   Theres a new phenomenon during the night. One phenomenon was there before, but has grown more precise: its a place in the subtle physical where those with a body and those without a body are mingled without difference. They have the same reality, the same density and the same conscious, independent existence. There I see Last night (or the night before, I dont know), there were things like that: Chandulal8 was there, Amrita too, they met and talked, made plans together, just as they would have done physically on earth. It wasnt the first time they were meeting, and they said to each other, Ill tell you tomorrow like that, regarding their ideal. Interesting things. Theres another (Mother tries to remember) Ah, yes, Purani9 also. They go about there. Theres an extraordinary likeness to material life, except that you can feel theyre freer in their movement. But thats not new, its just growing more concrete and precise. Whats new is what has taken place these last few nights
   My sleep is no longer sleep at all, I dont know, its a sort of (gesture as if Mother drew her energies within) withdrawal, that is, I go within, and then I am active. And those people are in that same state. Among them, some are with people who still have a body: its not just those who no longer have a body. So then, I am also there, and in the same kind of state. But the strange thing is that when I supposedly wake up and get up, I go on with something (laughing) thats not physical! You understand, the state of over there goes on, and its as real, as tangible as physical things; and after half an hour I realize that I have moved about here and done all kinds of things ENTIRELY in that consciousness!10 Whats that consciousness?

0 1969-08-16, #Agenda Vol 10, #The Mother, #Integral Yoga
   But you know that in The ideal of Human Unity, Sri Aurobindo says in black and white that the next battlefield would be India?
   Yes, yes.

0 1969-09-13, #Agenda Vol 10, #The Mother, #Integral Yoga
   Of course not! But anyway, since I am somehow the ideal representation of his quest, he must have projected me into that. And I supposedly told him, See, one must stay here to cast the light on this religious crowd.
   I dont think the time has come.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Auroville is the ideal place for those who want to know the joy and liberation of not having any more personal possession.
   Its the last thing that has come. Personal possession in the singular: I mean the sense of personal possession.

0 1969-11-15, #Agenda Vol 10, #The Mother, #Integral Yoga
   What is the fundamental difference between the Ashrams ideal and Aurovilles?
   There is no fundamental difference in the attitude with regard to the future and the service of the Divine.

0 1970-01-10, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its gone. I have, fully ready at the Press, The Bases of Yoga, Lights on Yoga, The Human Cycle, The ideal of Human Unity, and your Questions and Answers of 1958 [all in French]. I have those five volumes ready and waiting.
   Put that down on a piece of paper for me. The next time I see Z [the manager], Ill tell him.

0 1970-04-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   Ah, good. Then thats it. Thats my ideal condition. At such times its perfectly fine. That way, its fine. Do you understand?
   Yes, I think thats it: I dont feel I [exist] its limitless, you understand, thats the strange thing. This (Mother points to her body) is quite artificial.
  --
   But thats the ideal state! (Mother laughs)
   ***

0 1970-05-13, #Agenda Vol 11, #The Mother, #Integral Yoga
   Most of the religions affirm the existence of a God and the rules to follow to obey Him, but there are also Godless religions, such as socio-political organisations which, in the name of an ideal or the State, claim the same right to be obeyed.
   Mans right is a free pursuit of the Truth with the liberty to approach it in his own way. But each one must know that his discovery is good for him alone and it is not to be enforced upon others.

0 1970-05-23, #Agenda Vol 11, #The Mother, #Integral Yoga
   The country seems to be falling apart, so there [in Delhi] they asked me what should be done. I told them that this Centenary [of Sri Aurobindo, in 1972] has come ON PURPOSE. Its certainly something thats coming now because the ONLY salvation for the country, the ONLY thing that can unify it, is for it to adopt Sri Aurobindos ideal for the countryhe had a plan, he very clearly saw how the country should be organized, he said it to me. Its there, if one reads his books seriously, one can see it. So I said that things should be so organized that THROUGHOUT India there should be study groups, libraries, lectures, anything whatever, so the whole country should know Sri Aurobindos thought and will. And the Centenary is an excellent opportunity. They asked me, Whats the way out of this chaos? On my advice, Indira has been trying to surround herself with people of value. (She had me told that she had forgotten questions of party and wants to surround herself with capable people.) The difficulty is to find upright people. So they need to be educated they dont even have a NOTION of how they can be! So I said, This Centenary should be organized right now, at once, like something covering the whole country on the occasion of the Centenary. And in what Sri Aurobindo wrote, they will find all they need to organize the country, and much better, I tell them, infinitely better than what I may say, because he knew the country infinitely better than I do, and the mental formation and everything.
   People need occasions to do things. But this seems to have been wonderfully prepared ON PURPOSE.

0 1970-06-03, #Agenda Vol 11, #The Mother, #Integral Yoga
   In the ideal order, the first condition is to need something other than the present world and human conditions.
   That goes without saying.

0 1971-01-27, #Agenda Vol 12, #The Mother, #Integral Yoga
   But a very ideal Auroville!
   Yes! (Laughing) Far from what it is.

0 1971-04-28, #Agenda Vol 12, #The Mother, #Integral Yoga
   "To overcome one's ego, to live only in the service of the Divine that is the ideal and the shortest way towards acquiring the true consciousness."
   Nor do we know what kind of report Mother was getting from the trio of intriguers who were already quarreling over the direction and funds of Auroville. Certainly there was a lazy group in Auroville, but that group quickly disappeared on its own. Is it a "lack of authority" over the Aurovillians or over the trio, whose rivalries were beginning to arouse the mistrust of the Aurovillians?

0 1971-08-Undated, #Agenda Vol 12, #The Mother, #Integral Yoga
   The task of giving a concrete shape to Sri Aurobindos vision has been entrusted to the Mother. The creation of a new world, a new humanity, a new society, expressing and embodying the new consciousness, is the work undertaken by her. In the nature of things, it is a collective ideal calling for a collective effort to realize it in terms of an integral human perfection.
   The Ashram, founded and built up by the Mother, has been the first step towards the fulfilment of this goal. The project of Auroville is the next step, more exterior, seeking to widen the base of this endeavor to establish harmony between soul and body, spirit and nature, heaven and earth in the collective life of humanity.
  --
   (Second version) The task of completing Sri Aurobindos vision has been given to the Mother. The creation of a new world, a new humanity, a new society expressing and embodying the new consciousness is the work she has undertaken. By the very nature of things, it is an ideal because the state of Nature that makes it necessary must be surpassed.
   We aspire for the time when Sri Aurobindo will no longer have to die.

0 1971-10-16, #Agenda Vol 12, #The Mother, #Integral Yoga
   To the Mother. To the ideal Initiatrix of the spiritual divine and cosmic universalism.
   What? I dont understand.
  --
   >To the ideal Initiatrix (thats you, the initiatrix) as an expression of admiration and gratitude. The respectful homage of the author, who would be most happy to receive, written in her hand, some advice concerning the psycho-mental technique whose practice would give mastery and control over the neurophysiological functions with a view to diminishing and conquering the sensation of pain and physico-nervous suffering.
   Oh! Oh! Its curious, its just the experiences I am having now. Thats rather strange. I just wanted to tell you about that today.

0 1971-11-24, #Agenda Vol 12, #The Mother, #Integral Yoga
   (In another letter, Sri Aurobindo replies to a journalist who wanted to bring out, 27 years later, an article on The ideal of the Karmayogin. This book is made up of a series of political articles written by Sri Aurobindo between 1909 and 1910 when he was leading the struggle against the British.)
   Yes, I have seen it, but I dont think it can be published in its present form as it prolongs the political Aurobindo of that time into the Sri Aurobindo of the present time. You even assert that I have thoroughly revised the book and these articles are an index of my latest views on the burning problems of the day and there has been no change in my views in 27 years (which would surely be proof of a rather unprogressive mind). How do you get all that? My spiritual consciousness and knowledge at that time was as nothing to what it is nowhow would the change leave my view of politics and life unmodified altogether?

0 1971-12-18, #Agenda Vol 12, #The Mother, #Integral Yoga
   So, the things in the offing are a federation of all the states of India, and another one in the offing is the conversion of the United States. A federation of the states of India along the lines of The ideal of Human Unity, as conceived and explained by Sri Aurobindo. And the conversion of the United States is in the same idea, just according to Sri Aurobindos revelation. But that will take time.
   It came in an imperative way.

0 1972-02-16, #Agenda Vol 13, #The Mother, #Integral Yoga
   Yes, I received a letter from A., conveying a message from my publisher B.C. (you know, the one who published The Adventure of Consciousness). B.C. wrote a letter [Satprem reads it to Mother] saying hes reading The ideal of Human Unity, but would like to publish The Synthesis of Yoga.So A. replied to him [Satprem reads the reply to Mother] that he is sending his letter to Pondicherry for instructions, but that in his opinion it would be better to publish first the ideal, which may be accessible to a larger Western audience than the Synthesis and might be more suitable for Sri Aurobindos centenary year.
   Thats not my opinion at all! I think it would be far better to publish The Synthesis of Yoga than The ideal.
   The Synthesis first?
  --
   Yes, of course. But what A. means is that The ideal of Human Unity is a theme with a universal appeal.
   Yes, but thats just the point, it doesnt take them out of what they know! While The Synthesis (they wont understand much of it, but) may pull them out of their routine.

0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
   I call on you rather than any other contemporary writer because I think your works embody the very anguish of the West, an anguish I have bitterly experienced all the way to the German concentration camps at the age of twenty, and then in a long and uneasy wandering around the world. Insofar as I have always turned to you, daring and searching with each of your characters what surpasses man, I am again turning to you because I have a feeling that, more than anyone else, you can understand Sri Aurobindos message and perhaps draw a new impetus from it. I am also thinking of a whole generation of young people who expect much from you: more than an ideal of pure heroism, which only opens the doors (as does all self-offering) on another realm of man we have yet to explore, and more than a fascination with death, which also is only a means and not an end, although its brutal nakedness can sometimes open a luminous breach in the bodily prisonwhere we seem to have been immured alive and we emerge into a new dimension of our being. For we tend too often to forget that it is for living that your heroes think so constantly of death; also I think that the young people I mentioned want the truth of Tchen and Katow, the truth of Hernandez, Perken and Moreno [characters in Malrauxs novels] beyond their death.
   It may seem strange to speak of you in an Indian Ashram that one would consider far removed from the world and the agonizing problems and struggles of the Human Condition, but as a matter of fact Sri Aurobindos Ashram is concerned with this earthly life; it wants to transform it instead of fleeing it as all traditional Indian and Western religions do, forever proclaiming that His kingdom is not of this world. Knowing that there exists a fundamental reality beyond man, religions have focussed on that other realm to find the key to man just as your heroes focus on their death to discover the fundamental reality that will be able to stand in the face of death. But religion has not justified this life, except as a transition toward a Beyond which is supposedly the supreme goal; and your heroesthough so close to lifes throbbing heart that at times it seems to explode and reveal its poignant secretfinally plunge into death, as if to free themselves from an Absolute they cannot live in the flesh.
  --
   In your reply to the Swedish magazine, you emphasize, The major obstacle to tolerance is not agnosticism but Manichaeism. That is also why religions will never be able to unite humanity, because they have remained Manichaean in their principle, because they are founded on morality, on a sense of good and evil, necessarily varying from one country to the next. Religions will not reconcile men with one another any more than they have reconciled men with themselves, or reconciled their aspiration to be with their need for action and for the same reasons, for in both cases they have dug an abyss between an ideal good, a being they have relegated to heaven, and an evil, a becoming, which reigns supreme in a world where all is vanity. I would like to quote here a passage from Sri Aurobindos Essays on the Gita which throws a clear light on the problem: To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which we are racked is his touch as much as happiness and sweetness and pleasure. It is only when we see with the eye of the complete union and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful face of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in man. The discords of the worlds are Gods discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony.2 I believe that the characters of your books would not be seeking sacrifice and death so intensely if they did not feel the side of light and joy behind the mask of darkness in which they so passionately lose themselves.
   Sri Aurobindo has constantly stressed that, through progressive evolutionary cycles, humanity must go beyond the purely ethical and religious stage, just as it must go beyond the infrarational and rational stage, in order to reach a new spiritual and suprarational ageotherwise we will simply remain doomed to the upheavals, conflicts and bloody sacrifices that shake our times, for living according to a code of morality is always a tragedy, as one of the characters in Hope notes.

0 1972-04-04, #Agenda Vol 13, #The Mother, #Integral Yoga
   Auroville is burdened by a small group of people who are contaminating its life and spirit and jeopardizing its progress. They thwart any effort to implement safety and hygiene measures, working decisions, and they behave in contradiction to Aurovilles ideal. One solution would be to send some of these people back home and, for a certain period, to limit newcomers to those elements directly useful to the building of Auroville.
   We see that, in practice, this possibility has not been endorsed by you. Is the presence of these elementswhich according to us are undesirablenecessary to Auroville for reasons known to the Divine Consciousness? Are we supposed to build Auroville amidst the difficulties they represent? And are they useful to Aurovilles development?

0 1972-04-08, #Agenda Vol 13, #The Mother, #Integral Yoga
   I would like, I want to work with you to pursue an idealan ideal that fills my whole being with enthusiasm.
   Everything I have so painstakingly created is collapsing. I am left with a feeling of having worked and suffered in vain and for nothing.

0 1972-05-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Each cellular nucleus holds in its chromosomes the plan of the entire organism. The chromosomic apparatus of any one cell represents both the totality of the individual and the local organ it belongs to. This organization could best be compared to that of an ideal human community in which each member would be conscious of the whole community and at the same time of his own intelligent personal function within the community.
   (Werner Schupbach)

0 1973-02-18, #Agenda Vol 13, #The Mother, #Integral Yoga
   Violence is necessary as long as men are ruled by their ego and its desires. But violence must be used only as a means of defense when you are attacked. The ideal towards which humanity is moving and which we want to realize is a state of luminous understanding in which each persons needs as well as the harmony of the whole are taken into account.
   The future will have no need of violence because it will be governed by the Divine Consciousness, in which all things are harmonized and complement each other.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  object:02.01 - Our ideal
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part TwoOur ideal
   Our ideal
   Our ideal the ideal of Sri Aurobindowe may say without much ado, is to divinise the human, immortalise the mortal, spiritualise the material. Is the ideal possible? Is it practicable? Our task will be precisely, first of all, to show that it is possible, next that it is probable and finally that it is inevitable.
   Now to the first question. It is usually contended that the ideal is an impossibility, a chimera, since it involves on the face of it a self-contradiction. For, is not divinity the very opposite of humanity, immortality that of mortality and Matter that of the Spirit? These pairs, all of them, are formed of two mutually exclusive terms. This is what Mayavada posits. But need it be necessarily and inevitably so? What is affirmed is after all a postulate and one can start from other postulates as well. The truth, of course, is that all theories or views of existence are centrally formulations of an experience; and each experience has its own postulate.
   To begin with, we refuse to admit or recognise that there is or is bound to be a contradiction or opposition between Matter and Spirit, between body and soul or between the human and the divine. We start with an experience, a realisation which declares the essential unity and identity of the duality. That is the thing that has to be posited first clear and nett. The question next arises how the two are one and identical; this demands some clarification. For, is it meant that they are one and the same in the sense that Zeus and Jupiter are the same or that water and H2O are the same? Apart from any barren theorising, is it not a universal and eternal and invariable experience that to attain to the Divine one must leave behind the human, to become the immortal one must cease to be a mortal and to live in the Spirit one has to deny Matter? The real answer, however, is that it is so and it is not so. The dilemma is not so trenchant as it has been made out to be.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Not that spiritual men have not served and worked for the welfare of the world; but their work could not be wholly effective, it was mixed, maimed, temporary in effect. This could not be otherwise, for their activity proceeded from inferior and feebler sources of inspiration and consciousness other than those that are purely spiritual. Firstly, little more was possible for them than to exercise an indirect influence; their spiritual realisation could bring into the life of the world only a reminiscence, an echo, just a touch and a ray from another world. Or, secondly, when they did take part in worldly affairs, their activity could not rise much beyond the worldly standard; it remained enclosed within the sphere of the moral and the conventional, took such forms as, for example, charity and service and philanthropy. Nothing higher than ideas and ideals confined to the moral, that is to say, the mental plane, could be brought into play in the world and its practical lifeeven the moral and mental idea itself has often been mistaken for true spirituality. Thus the very ideal of governing or moulding our worldly preoccupations according to a truly spiritual or a supramental or transcendental consciousness was a rare phenomenon and even where the ideal was found, it is doubtful whether the right means and methods were discovered. Yet the sole secret of changing man's destiny and transmuting the world lies in the discovery and application of a supreme spiritual Conscious-Power.
   Humanists once affirmed that nothing that concerned man was alien to them, all came within their domain. The spiritual man too can make the affirmation with the same or even a greater emphasis. Indeed the spiritual consciousness in the highest degree and greatest compass must needs govern and fashion man in his entire being, in all his members and functions. The ideal, as we have said, has seldom been accepted; generally it has been considered as a chimera and an impossibility. That is why, we repeat, even to this day the world has its cup of misery full to the brimaniryam asukham.
   All this has to be said by way of explanation and apology. For if we are spiritual seekers even then, or rather because of. That, we too, we declare, have our say in a matter which looks so mundane as this war. We refuse to own the nature and character so often ascribed to us by the "West, which finds a graphic description in the well-known lines of Matthew Arnold:
  --
   Now, it is precisely with the Asura that we have to deal in the present war. This is not like other warsit is not a war of one country with another, of one group of Imperialists with another, nor is it merely the fierce endeavour of a particular race or nation for world-domination: it is something more than all that. This war has a deeper, a more solemn, almost a grim significance. Some thinkers in Europe, not the mere political leaders, but those who lead in thought and ideas and ideals, to whom something of the inner world is revealed, have realised the true nature of the present struggle and have expressed it in no uncertain terms. Here is what Jules Romains, one of the foremost thinkers and litterateurs of contemporary France, says:
   "Since the end of the Middle Ages, conquerors did harm perhaps to civilization, but they never claimed to bring it into question. They ascribed their excesses and crimes to motives of necessity, but never dreamed for a moment to hold them up as exemplary actions on which subject nations were called upon to fashion their morality, their code, their gospel.. . Since the dawn of modern times the accidents of military history in Europe have never meant for her the end of her most precious spiritual and moral values and a sudden annulment of all the work done by the past generations in the direction of mutual respect, equity, goodwillor, to put all into a single word, in the direction of humanity."
   Modern thinkers do not speak of the Asura the Demon or the Titanalthough the religiously minded sometimes refer to the Anti-Christ; but the real, the inner significance of the terms, is lost to a mind nurtured in science and empiricism; they are considered as more or less imaginative symbols for certain undesirable qualities of nature and character. Yet some have perceived and expressed the external manifestation and activities of the Asura in a way sufficient to open men's eyes to the realities involved. Thus they have declared that the present war is a conflict between two ideals, to be sure, but also that the two ideals are so different that they do not belong to the same plane or order; they belong to different planes and different orders. On one side the whole endeavour is to bring man down from the level to which he has arisen in the course of evolution to something like his previous level and to keep him imprisoned there. That this is really their aim, the protagonists and partisans themselves have declared frankly and freely and loudly enough, without any hesitation or reservation. Hitler's 'Mein Kampf' has become the Scripture of the New Order; it has come with a more categorical imperative, a more supernal authority than the Veda, the Bible or the Koran.
   When man was a dweller of the forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
   The outrages committed by Spain in America, the oppression of the Christians by Imperial Rome, the brutal treatment of Christians by Christians themselves (the inquisition, that is to say) or the misdeeds of Imperialists generally were wrong and, in many cases, even inhuman and unpardonable. But when we compare with what Nazi Germany has done in Poland or wants to do throughout the world, we find that there is a difference between the two not only in degree, but in kind.One is an instance of the weakness of man, of his flesh being frail; the other illustrates the might of the Asura, his very spirit is unwilling. One is undivine; the other antidivine, positively hostile. They who cannot discern this difference are colour-blind: there are eyes to which all deeper shades of colour are black and all lighter shades white.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Our ideal An Aspect of Emergent Evolution
   Other Authors Nolini Kanta Gupta Part TwoLines of the Descent of Consciousness
  --
   The next step of Descent is the Mind where the original unity and identity and harmony are disrupted to a yet greater degree, almost completely. The self-delimitation of consciousness which is proper to the Supermind and even to the Overmind, at least in its higher domainsgives way to self-limitation, to intolerant egoism and solipsism. The consciousness withdraws from its high and wide sweep, narrows down to introvert orbits. The sense of unity in the mind is, at most, a thing of idealism and imagination; it is an abstract notion, a supposition and a deduction. Here we enter into the very arcana of Maya, the rightful possession of Ignorance. The individualities here have become totally isolated and independent and mutually conflicting lines of movement. Hence the natural incapacity of mind, as it is said, to comprehend more than one object simultaneously. The Super mind and, less absolutely, the Overmind have a global and integral outlook: they can take in each one in its purview all at once the total assemblage of things, they differentiate but do not divide the Supermind not at all, the Overmind not categorically. The Mind has not this synthetic view, it proceeds analytically. It observes its object by division, taking the parts piecemeal, dismantling them, separating them, and attending to each one at a time. And when it observes it fixes itself on one point, withdrawing its attention from all the rest. If it bas to arrive at a synthesis, it can only do so by collating, aggregating and summing. Mental consciousness is thus narrowly one pointed: and in narrowing itself, being farther away from the source it becomes obscurer, more and more outward gazing (parci khni) and superficial. The One Absolute in its downward march towards multiplicity, fragmentation and partiality loses also gradually its subtlety, its suppleness, its refinement, becomes more and more obtuse, crude, rigid and dense.
   Between the Overmind and the Mind proper, varying according to the degree of immixture of the two, according to the degree of descent and of emergence of one and the other respectively, there are several levels of consciousness of which three main ones have been named and described by Sri Aurobindo. The first one nearest to the Overmind and the least contaminated by the Mind is pure Intuition; next, the intermediary one is called the Illumined Mind, and last comes the Higher Mind. They are all powers of the Overmind functioning in the Mind. The higher ranges are always more direct, intense, synthetic, dynamic than the lower ones where consciousness is slower, duller, more uncertain, more disintegrated. The lower the consciousness descends the more veiled it becomes, losing more and more the directness, the sureness, the intensity and force and the synthetic unity native to the highest ranges of our consciousness and being.
  --
   Evolution, which means the return movement of consciousness, consists, in its apparent and outward aspect, of two processes, or rather two parallel lines in a single process. First, there is the line of sublimation, that is to say, the lower purifies and modifies itself into the higher; the denser, the obscurer, the baser mode of consciousness is led into and becomes the finer, the clearer, the nobler mode. Thus it is that Matter rises into Life, Life into Psyche and Mind, Mind into Overmind and Supermind. Now this sublimation is not simply a process of refinement or elimination, something in the nature of our old Indian nivtti or pratyhra, or what Plotinus called epistrophe (a turning back, withdrawal or reabsorption): it includes and is attended by the process of integration also. That is to say, as the lower rises into the higher, the lower does not cease to exist thereby, it exists but lifted up into the higher, infused and modified by the higher. Thus when Matter yields Life, Matter is not destroyed: it means Life has appeared in Matter and exists in and through Matter and Matter thereby has attained a new mode and constitution, for it is no longer merely a bundle of chemical or mechanical reactions, it is instinct with life, it has become organic matter. Even so, when Lire arrives at Mind, it is not dissolved into Mind but both Life and Matter are taken up by the mental stuff, life becomes dynamic sentience and Matter is transformed into the grey substance of the brain. Matter thus has passed through a first transformation in Life and a second transformation in Mind; it awaits other transformations on other levels beyond Mind. Likewise, Life has passed through a first transformation in Mind and there are stages in this transformation. In the plant, Life is in its original pristine mode; in the animal, it has become sentient and centralised round a rudimentary desire-soul; in man, life-force is taken up by the higher mind and intelligence giving birth to idealism and ambition, dynamisms of a forward-looking purposive will.
   We have, till now, spoken of the evolution of consciousness as a movement of ascension, consisting of a double process of sublimation and integration. But ascension itself is only one line of a yet another larger double process. For along with the visible movement of ascent, there is a hidden movement of descent. The ascent represents the pressure from below, the force of buoyancy exerted by the involved and secreted consciousness. But the mere drive from below is not sufficient all by itself to bring out or establish the higher status. The higher status itself has to descend in order to be manifest. The urge from below is an aspiration, a yearning to move ever upward and forward; but the precise goal, the status to be arrived at is not given there. The more or less vague and groping surge from below is canalised, if assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak-tide and fixes upon it its own norm and form. We have said that all the levels of consciousness have been createdloosened outby a first Descent; but in the line of the first Descent the only level that stands in front at the outset is Matter all the other levels are created no doubt but remain invisible in the background, behind the gross veil of Matter. Each status stands confined, as it were, to its own region and bides its time when each will be summoned to concretise itself in Matter. Thus Life was already there on the plane of Life even when it did not manifest itself in Matter, when mere Matter, dead Matter was the only apparent reality on the material plane. When Matter was stirred and churned sufficiently so as to reach a certain tension and saturation, when it was raised to a certain degree of maturity, as it were, then Life appeared: Life appeared, not because that was the inevitable and unavoidable result of the churning, but because Life descended from its own level to the level of Matter and took Matter up in its embrace. The churning, the development in Matter was only the occasion, the condition precedent. For, however much one may shake or churn Matter, whatever change one may create in it by a shuffling and reshuffling of its elements, one can never produce Life by that alone. A new and unforeseen factor makes its appearance, precisely because it comes from elsewhere. It is true all the planes are imbedded, submerged, involved in the complex of Matter; but, in point of fact, all planes are involved in every other plane. The appearance or manifestation of a new plane is certainly prepared, made ready to the last the last but onedegree by the urge of the inner, the latent mode of consciousness that is to be; still the actualisation, the bursting forth happens only when the thing that has to manifest itself descends, the actual form and pattern can be imprinted and established by that alone. Thus, again, when Life attains a certain level of growth and maturity, a certain tension and orientationa definite vector, so to say, in the mathematical languagewhen it has, for example, sufficiently organised itself as a vehicle of the psychic element of consciousness, then it buds forth into Mind, but only when the Mind has descended upon it and into it. As in the previous stage, here also Life cannot produce Mind, cannot develop into Mind by any amount of mechanical or chemical operations within itself, by any amount of permutation and combination or commutation and culture of its constituent elements, unless it is seized on by Mind itself. After the Mind, the next higher grade of consciousness shall come by the same method and process, viz. first by an uplifting of the mental consciousnessa certain widening and deepening and katharsis of the mental consciousness and then by a descent, gradual or sudden, of the level or levels that lie above it.
  --
   We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, avatra, literally means he who has descended. The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary courseeven so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid mass of earth from out of the waters of the Deluge. It is his purpose to effect ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed dharmasamsthpanrthya. On the human level, he appears as a human person for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of GodGod made fleshas the intermediary between the human and the Divine, declaring, I am the Way and the Goal, expresses a very similar truth. The Divine takes a body for anotheroccultreason also. It is this: Matter or terrestrial life cannot be changedchanged radically, that is to say, transformed by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.
   The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the acute tension before the release, the dtente of a NEW MANIFESTATION.
  --
   Our ideal An Aspect of Emergent Evolution

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  In that magic kingdom of ideal sight.
  In its antechambers of splendid privacy
  --
  The outer ideal's shallows its swim-range:
  Life in its boundaries lingered satisfied

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The fact is admitted, on the whole, unless one is a Fundamentalist and prefers still to live in the consciousness of a bygone century. Difference comes in when the question of explanations and of viewpoints regarding them is raised. A materialist like Professor Broad would consider Mind and Life as fundamentally formations of Matter, however different they might seem from each other and from the latter. Water, the so-called miracle product of Oxygen and Hydrogen, according to him, is as material as these two; even so Life and Mind, however miraculously produced, being born of Matter, are nothing but the same single reality, only in different forms. Others, who are more or less idealists, Alexander and Lloyd Morgan, for example (some of them call themselves neo-realists, however), would not view the phenomenon in the same way. Alexander says that Matter and Life and Mind are very different from each other; they are truly emergents, that is to say, novelties; but how the thing has been possible, one need not inquire; one should accept the fact with natural piety.
   Morgan proffers an explanation. He says that whatever there is, exists in God who is the all-continent. In fact, everything that is or was or shall be is in Him. And the evolutionary gradation expresses or puts in front, one by one, all the principles or types of existence that God holds in Himself. The explanation hardly explains. It simply posits the existence of Matter and Life and Mind and whatever is to come hereafter in the infinity of God, but the passage from one to another, the connecting link between two succeeding terms, and the necessity of the link, are left as obscure as before. Life is tagged on to Matter and Mind is tagged on to Life in the name of the Lord God.
  --
   The principle of Avatarhood stands justified in this scheme as a necessary and inevitable element in the terrestrial evolutionary movement. An Avatar embodies a new emergent property: he incarnates a new principle of being and consciousness, he manifestsunfolds from below or brings down from above upon eartha higher and deeper principle of organisation. He is the nucleus round which the new organisation crystallises. A Rama comes and human society attains a new status: against a mainly vitalistic and egoistic organisation whose defender and protagonist is Ravana, is set up an ideal of sattwic humanity. A Krishna appears and human consciousness is lifted, potentially at least, to a still higher level of spiritual possibility. The Avatar following, rather tracing, in his upward movement the central line of the evolutionary nisus, cuts a path, as it were, in the virgin forest of a realm of consciousness still unknown and foreign to human steps. As the Avatar presses and passes on, the way is cleared for other, ordinary human beings to come up and naturalise themselves in a new country promising a higher destiny which He discovers and conquers for them.
   Now at this point we reach the crux of the problem, the supreme secretrahasyam uttamamas the Gita would say. For the apex of the pyramid, the crown of evolution, the consummation of the central line of emergence would then be nothing less than the manifestation, the terrestrial incarnation of the Supreme Divine. The Deity thus fully emerged would embody the truth and play of creation in its widest scope and highest elevation; it would mean the utter fulfilment of human destiny and terrestrial Purpose.

02.03 - National and International, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We have just passed through another, a far greater, a catastrophic Kurukshetra, the last Act (Shanti Parvam) of which we are negotiating at the present moment. The significance of this cataclysm is clear and evident if we only allow ourselves to be led by the facts and not try to squeeze the facts into the groove of our past prejudices and set notions. All the difficulties that are being encountered on the way to peace and reconstruction arise mainly out of the failure to grasp what Nature has forced upon us. It is as simple as the first axiom of Euclid: Humanity is one and all nations are free and yet interdependent members of that one and single organism. No nation can hope henceforth to stand in its isolated grandeurnot even America or Russia. Subject or dependent nations too who are struggling to be free will be allowed to work out their freedom and independence, on condition that the same is worked out in furtherance and in collaboration with the ideal of human unity. That ideal has become dynamic and insistent the more man refuses to accept it, the more he will make confusion worse confounded.
   ***

02.04 - The Right of Absolute Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A nation cannot claim the right, even in the name of freedom, to do as it pleases. An individual has not that right, the nation too has not. A nation is a member of humanity, there are other members and there is the common welfare of all. A nation by choosing a particular line of action, in asserting its absolute freedom, may go against other nations, or against the general good. Such freedom has to be curbed and controlled. Collective lifeif one does not propose to live the life of the solitary the animal or the saintis nothing if not such a system of controls. "The whole of politics is an interference with personal liberty. Law is such an interference; protection is such an interference; the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race is the fundamental law of society. From this point of view the nation is only using its primary rights when it restrains the individual from buying or selling foreign goods." Thus spoke a great Nationalist leader in the days of Boycott and Swadeshi. What is said here of the individual can be said of the nation too in relation to the greater good of humanity. The ideal of a nation or state supreme all by itself, with rights that none can challenge, inevitably leads to the cult of the Super-state, the Master-race. If such a monster is not to be tolerated, the only way left is to limit the absolute value of nationhood, to view a nation only as a member in a comity of nations forming the humanity at large.
   A nation not free, still in bondage, cannot likewise justify its claim to absolute freedom by all or any means, at all times, in all circumstances. There are times and circumstances when even an enslaved nation has to bide its time. Man, in order to assert his freedom and individuality, cannot sign a pact with Mephistopheles; if he does so he must be prepared for the consequences. The same truth holds with regard to the nation. A greater danger may attend a nation than the loss of freedom the life and soul of humanity itself may be in imminent peril. Such a cataclysmic danger mankind has just passed through or is still passing through. All nations, however circumstanced in the old world, who have stood and fought on the side of humanity, by that very gesture, have acquired the rightand the might too,to gain freedom and greatness and all good things which would not be possible otherwise.

02.05 - Federated Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The last great war, out of its bloody welter, threw up a mantra for the human consciousness to contemplate and seize and realise: it was self-determination. The present world-war has likewise cast up a mantra that is complementary. The problem of the unification of the whole human race has engaged the attention of seers and sages, idealists and men of action, since time immemorial; but only recently its demand has become categorically imperative for a solution in the field of practical politics. Viewed from another angle, one can say that it is also a problem Nature has set before herself, has been dealing with through the ages, elaborating and leading to a final issue.
   The original unit of the human aggregate is the family; it is like the original cell which lies at the back of the entire system that is called the human body or, for that matter, any organic body. A living and stable nucleus is needed round which a crystallisation and growth can occur. The family furnished such a nucleus in the early epochs of humanity. But with the growth of human life there came a time when, for a better and more efficient organization in collective life, larger units were needed. The original unit had to be enlarged in order to meet the demands of a wider and more complex growth. Also it is to be noted that the living body is not merely a conglomeration of cells, all more or less equal and autonomous something like a democratic or an anarchic organization; but it consists of a grouping of such cells in spheres or regions or systems according to differing functions. And as we rise in the scale of evolution the grouping becomes more and more complex, well-defined and hierarchical. Human collectivity also shows a similar development in organization. The original, the primitive unit the familywas first taken up into a larger unit, the clan; the clan, in its turn, gave place to the tribe and finally the tribe merged into the nation. A similar widening of the unit can also be noticed in man's habitat, in his geographical environment. The primitive man was confined to the village; the village gradually grew into the township and the city state. Then came the regional unit and last of all we arrived at the country.
  --
   The autocratic empire is dead and gone: we need not fear its shadow or ghostly regeneration. But the ideal which inspired it in secret and justified its advent and reign is a truth that has still its day. The drive of Nature, of the inner consciousness of humanity was always to find a greater and larger unit for the collective life of mankind. That unit today has to be a federation of free peoples and nations. In the place of nations, several such commonwealths must now form the broad systems of the body politic of human collectivity. That must give the pattern of its texture, the outline of its configuration the shape of things to come. Such unit is no longer a hypothetical proposition, a nebula, a matter of dream and imagination. It has become a practical necessity; first of all, because of the virtual impossibility of any single nation, big or small, standing all by itself alonemilitary and political and economic exigencies demand inescapable collaboration with others, and secondly, because of the still stricter geographical compulsion the speed and ease of communication has made the globe so small and all its parts so interdependent that none can possibly afford to be exclusive and self-centred.
   The organization of this greater and larger unit is the order of the day. It does not seem possible at this stage to go straight to the whole of humanity at large and make of it one single indivisible entity, obliterating all barriers of race and nation. An intermediate step is still necessary even if that remains the final end. Nationhood has been a helper in that direction; it is now a bar. And yet an indiscriminate internationalism cannot meet the situation today, it overshoots the mark. The march of events and circumstances prescribe that nations should combine to form groups or, as they say in French, societies of nations. The combination, however, must be freely determined, as voluntary partnership in a common labour organisation for common profit and achievement. This problem has to be solved first, then only can the question of nationalism or other allied knots be unravelled. Nature the Sphinx has set the problem before us and we have to answer it here and now, if humanity is to be saved and welded together into a harmonious whole for a divine purpose.

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And touched with semblances of ideal light
  The stuff of which our earthly dreams are made.

02.06 - Boris Pasternak, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet pain is pain and evil evil. There are tears in mortal things that touch us to the core. In mankind the drive for evolution brings in revolution. Not only strife and suffering but uglier elements take birth; cruelty, inhumanity, yes, and also perversity, falsehood, all moral turpitudes, a general inner deterioration and bankruptcy of values. In the human scheme of things nothing can remain on a lofty status, there comes inevitably a general decline and degradation. As Zhivago says "A thing which has been conceived in a lofty ideal manner becomes coarse and material."
   An element of the human tragedy the very central core perhapsis the calvary of the individual. Pasternak's third article of faith is human freedom, the freedom of the individual. Indeed if evolution is to mean progress and growth it must base itself upon that one needful thing. And here is the gist of the problem that faces Pasternak (as Zhivago) in his own inner consciousness and in his outer social life. The problemMan versus Society, the individual and the collective-the private and the public sector in modern jargonis not of today. It is as old as Sophocles, as old as Valmiki. Antigone upheld the honour of the individual against the law of the State and sacrificed herself for that ideal. Sri Rama on the contrary sacrificed his personal individual claims to the demand of his people, the collective godhead.
   Pasternak's tragedy runs on the same line. Progress and welfare of the group, of humanity at large is an imperative necessity and the collective personality does move in that direction. But it moves over the sufferings, over the corpses of individuals composing the collectivity. The individuals, in one sense, are indeed the foci, the conscious centres that direct and impel the onward march, but they have something in them which is over and above the dynamism of physical revolution. There is an inner aspiration and preoccupation whose object is other than outer or general progress and welfare. There is a more intimate quest. The conflict is there. The human individual, in one part of his being, is independent and separate from the society in which he lives and in another he is in solidarity with the rest.

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I know very well also that there have been seemingly allied ideals and anticipations - the perfectibility of the race, certain
  Tantric sadhanas, the effort after a complete physical siddhi by certain schools of Yoga, etc. etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining to the Divine beyond this world, but also for this very step forward which the evolution of the earth-consciousness has still to make.
  I do not therefore care in the least, - even though these ideals were, up to some extent parallel, yet not identical with mine,
  - whether this Yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement, is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is one natural but still secret destined outcome of all the past spiritual endeavour.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  An ideal is their leader and their king:
  Aspiring to the monarchy of the sun

02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Germany is considered now, and naturally with great reason, as the arch criminal among nations. Such megalomania, such lust for wanton cruelty, such wild sadism, such abnormal velleities no people, it is said, have ever evinced anywhere on the face of the earth: the manner and the extent of it all are appalling. Hitler is not the malady; removal of the Fuehrer will not cure Germany. The man is only a sign and a symbol. The whole nation is corrupt to the core: it has been inoculated with a virus that cannot be eradicated. The peculiar German character that confronts and bewilders us now, is not a thing of today or even of yesterday; it has been there since Tacitus remarked it. Even Germans themselves know it very well; the best among them have always repudiated their mother country. Certainly there were peoples and nations that acted at times most barbarously and inhumanly. The classical example of the Spanish Terror in America is there. But all pales into insignificance when compared to the German achievement and ideal in this respect. For here is a people violent and cruel, not simply because it is their character to be so and they delight in being so, but because it forms the bedrock of their philosophy of life, their weltanschauung.
   This is the very core of the matter. Germany stands for a philosophy of life, for a definite mode of human values. That philosophy was slowly developed, elaborated by the German mind, in various degrees and in various ways through various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divineaugust and grim, one has to addis profoundly significant of the type of the subconscient dynamic in the nation: it strangely reminds one of the state organised by the bee, the ant or the termite. Hitler has only precipitated the idea, given it a concrete, physical and dynamic form. That philosophy in its outlook has been culturally anti-Latin, religiously anti-Christian. Germany cherishes always in her heart the memory of the day when her hero Arminius routed the Roman legions of Varus. Germany stands for a mode of human consciousness that is not in line with the major current of its evolutionary growth: she harks back to something primeval, infra-rational, infra-human.
  --
   A son of the soil, an eminent erstwhile collaborator of Hitler, who has paid for his apostasy, offered a compromise solution. He says, Germany, as a matter of fact, is not one but two: there is the Eastern Germany (the Northern and the Eastern portion) and there is the Western Germany (the South and the West) and the two are distinct and differenteven antagonisticin temperament and character and outlook. The Western Germany is the true Germany, the Germany of light and culture, the Germany that produced the great musicians, poets and idealists, Goe the and Heine and Wagner and Beethoven. The other Germany represents the dark shadow. It is Prussia and Prussianised Germany. This Germany originally belonged to the bleak, wild, savage, barbarous East Europe and was never thoroughly reclaimed and its union with the Western half was more political than psychological. So this ex-lieutenant of Hitler proposed to divide and separate the two altogether and form two countries or nations and thus eliminate the evil influence of Prussianism and Junkerism.
   The more democratic and liberal elements among the Allies do not also consider that Germany as a whole is smitten with an original sin and is beyond redemption. They say Germany too has men and groups of men who are totally against Hitler and Hitlerism; they may have fallen on evil days, but yet they can be made the nucleus of a new and regenerated Germany.Furthermore, they say if Germany has come to be what she is, considerable portion of the responsibility must be shared by the unprogressive and old-world elements among the Allies themselves who helped or pitied or feared the dark Germany.

02.07 - India One and Indivisable, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, what we see rampant in India today is the mediaeval spirit. This reversion to an olderan extinct, we ought to have been able to saytype of mentality is certainly a fall, a lowering of the collective consciousness. It bas got to be remedied and set right. Whatever the motive forces that lie at the back of the movement, motives of fear or despair or class interest or parochial loyalty, motives of idealism, misguided and obscurantist, they have to be taken by the horns and dominated and eliminated. A breath of modernism, some pure air of clear perception and knowledge and wider consciousness must blow through the congested hectic atmosphere of the Indian body politic.
   It will do no good to anyone to try to Balkanise India. The Balkan malady is no longer tolerated even in its homeland; it cannot be transported to India in this century and after this Great War. To be and remain free and strong and invincible, India must be and remain indivisible. The strength of the United States of America, of the United Soviets of the Russias, of the British Commonwealth (pace Churchill) lies precisely in each one of them being a large unified aggregate, all members pooling their resources together. India cannot maintain her freedom, nor utilise her freedom to its utmost effectivity unless she is one and indivisible. The days of small peoples, of isolated independence are gonegone for ever even like Thebes and Nineveh, like Kosala of Dasarathi and Mathura of Yadupati.

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    The ideal was a cynic ridicule's butt;
    Hooted by the crowd, mocked by enlightened wits,

02.10 - Independence and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Power is best gained and increased in this way, viz., through work, through practical application of it, in its painstaking executionno matter with what insignificant fund we start with. Let all power come into my hands, let me be legally and verbally recognised as free and invested with plenary power, then alone I can exercise my power, otherwise notthis is the cry of romantic idealism, of sentimental hunger: it has all the impatience and incompetence of visionariesillumins It is not the clear and solid wisdom of experience.
   We naturally consider the British as our enemy and in order to combat and compel them we have been trying to bring together all the differing elements in our midst. Close up the ranks to fight a common enemy that is our grand strategy. It is an effort that has not succeeded till now and is not likely to succeed soon. We should have looked a little farther ahead: with a longer view we would have spotted the greater enemy, a vastly greater immediate danger. Against that common enemy a larger and effective unification would have been quite feasible and even easy. Indeed, if we had taken the other way round, had first united with the British against the greater common enemy, our union with ourselvesour own peoples and partieswould have been automatically accomplished.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her deep heart yearned towards great ideal things
  And from the light looked out to wider light:

02.11 - New World-Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Independence and its Sanction The ideals of Human Unity
   Other Authors Nolini Kanta Gupta Towards a New SocietyNew World-Conditions
  --
   It is a trite saying that one must change with the changing times. But how many can really do so or know even how to do so? In politics, as in life generally (politics is a part of life, the "precipitated" part, one may say in chemical language), the principle is well-known, though often in a pejorative sense, as policy or tactics. Anyhow the policy pays: for it is one of the main lines, if not the main line of action along which lies success in the practical field. And precisely he who cannot change, who does not see the necessity of change, although conditions and circumstances have changed, is known as the ideologist, the doctrinaire, the fanatic. The no-changer does not change with the times: for, according to him, that is the nature of the weather-cock, the time-server. On the contrary, he seeks to impose his ideas (sometimes called ideals), notions, prejudgments and even prejudices upon time and circumstance. Such an endeavour, on most occasions, can have only a modicum of success; and a blind insistence may even lead to disaster. It may not be difficult to modify some surface movements of the oceanic surge of life, but to control and comm and it is quite a different proposition. This, however, is not to say that opportunism, slavery to circumstances should be the order of the day. Not at all. One is not asked to sacrifice the bed-rock truth and principle and run after the fleeting mode, the momentary need, the passing interest, to follow always the comfortable line of least resistance. But one has to distinguish. There are things of local and transient utility and there are things of abiding value brought up by deeper world-currents in the conditions and circumstances that face us. When such great occasionsgolden opportunities they are calledcome, they come with their own norms, and then it is foolish to force upon them the narrow strait-jacket forms fabricated by our old habits and preconceived notions.
   We talk even today of British Imperialism, of the Shylock nature of the white coloniser and exploiter
  --
   The geographical revolution has led inevitably to the economic revolution which is not less momentous, pregnant with prophecies of brave new things. We all know that the modern world was ushered in with the industrial revolution. As a result of this new dispensation, world and society gradually divided into two camps: on one side, the industrialists and on the other the agriculturists, or, in a general way, the possessors of raw materials. The Imperialists formed the first group, while the latter, dominated by these, belonged to the Colonies. The "backward" countries and people who could not take to industry, but continued the old system became a helpless prey to the industrial nations. Africa and Asia and the South American countries came under the domination of European nations, rather the West European Nations: they became the suppliers of raw materials and also the market for finished products. Also within the same country occupying the imperial status, there came a division, a class division, as it is called. A few industrial magnates or trusts (France had its famous Two-Hundred Families) monopolised all the wealth, became the top-dog, the "Haves", the others were mere hewers of wood and drawers of water, serfs and slaves, the "Have-Nots". Exploitation was-the motto of the age. The "exploiters" and the "exploited", this trenchant duality was the whole truth of the social scheme and that summed up the entire malady of the collective life. Then came the First World War and the Bolshevik Revolution which brought to a head the great crisis and initiated the change-over to new conditions. The French Revolution called up from the rear of social ranks and set in front the Third Estate and gradually formed and crystallised, with the aid of the Industrial Revolution, what is known as the Bourgeoisie. The Russian Revolution went a step farther. It dislodged the bourgeoisie and installed the Fourth Estate, the proletariate, as the head and front of society, its centre of power and governmental authority. In the meantime there was developing in the bourgeois society, too, a kind of socialism which aimed at the uplift and remoulding of the working class into a total social power. But the process could not, go far enough. The Industrial League, no doubt, began to release some of its monopolies, delegate some of its power and authority to the Proletariate and sought an armistice and entente; but still it is they who wielded the real power and gave to society the tone and impress of their characteristic authority. The Russian experiment made a bold departure and attempted to build up a new society from the very bottom: the manual labourers, they who produce with the sweat of their brow and make a society living and prosperous must also be its rulers. Now whatever the success or failure in regard to the perfect ideal, the thing achieved is solid; certain forces have been released that are working inexorably in and through even contrary appearances, they have come to stay and cannot be negatived. The urge, for example, towards a more equitable distribution of wealth and wealth-producing implements; an even balancing of economic values has been growing and gathering strength: it has become an asset of the body social. Instead of an unfettered competition between rival agencies, the mad drive for a jealous and closely guarded appropriation (rather, mis-appropriation) by private cartels, there has arisen an inevitable need for a unitary or co-operative control under a common direction, whether it be that of the state or some other body equally representing the common interest. In other words, the principle of co-operation has now become a living reality, a thing of practical politics. All effort towards progress and amelioration, cure of social ills and regaining of health and strength must lie in that direction: anything going the contrary way shall perforce be out of tune with the Time-Spirit and can cause only confusion, bring in stagnation or even regression.
   First of all, the colonies, which mean practically the Eastern hemisphere, can no longer be regarded, even by those who would very much wish to, as the field of exploitation, the granary of raw materials or the dumping ground of finished articles. Industrialism, the spirit and urge of it at least, has reached these places too: the exploiters themselves have been instrumental In bringing it about. The growing industrialism in countries so long held in subjection or tutelage, as safe preserves, need not necessarily mean a further spell of keen competition. If we look closely, we see things moving in a different direction. It is self-evident that all countries do not and cannot grow or manufacture all things with equal ease and facility. Countries are naturally complementary or supplementary to each other with regard to their raw produce or industrial manufacture. And an inevitable give and take, mutual understanding and help must follow such an alignment of economic forces.
  --
   International co-operation has become a thing of immediate necessity, of practical utility. We met in San Francisco, not out of the spirit of sheer idealism or altruism but because we were forced to it. Circumstances have come to such a pass that even local needs, natural aspirations can be best met and served in and through international understanding. It is the solution of international problems, the amelioration of international relations first that would more easily lead to the solution of national problems than the other way round, which was perhaps the normal direction of the world-forces even a decade or two ago. Such world-organisations as the UNRRA or even the Red Cross, although they do not go deep enough into the root problems and are not powerful enough to mould or control world-forces, appearing more or less as charitable institutions, are still concrete expressions of an urgent immediate demand for mutuality and solidarity among the nations, even between warring nations.
   The relation between India and Britain is peculiar and has an especial significance. It is not enough to say that Britain is the imperialist overlord and India the subject underling. The two stand for two world-forces and their relation is symbolic. The difficulty that will be solved between them will be a world-difficulty solved; what they achieve in common will be a world-achievement. India means nations in bondage aspiring to be free, peoples living in conditions of want and weakness and internecine quarrel, still struggling towards a harmonious and prosperous organised life; she is the cry of the down-trodden demanding her share of earth's air and lightlife-room. Britain represents the other side, the free people, organised, strong and successful. Neither America nor Russia fills this role. America is young; she has a wonderful grasp over life's externals; none can compare or compete with her in the ordering and marshalling of an efficient pattern of life, but what escapes her is the more abiding and deeper truth of life and living. Russia started to create on totally new foundations, indeed the outer aspect here has changed very much. But the forces that ruled Russia's past do not seem to have changed to the same extent. In spite of the rise of the proletariate, in spite of all local autonomies, it is doubtful if the true breath of freedom is blowing over the country, if the country is creating out of a deeper soul-vision. Life movement in either of these two countries seems to have a rigid mould; that is because they seek to build or reform, that is to say, fabricate life, in other words, they impose upon life a pattern conceived by notions and prejudgments, even perhaps idio-syncracies. The British are more amenable to change, precisely because they do not force a change and do not know they are changing. The British Empire is more loosely formed, its units have more freedom than is the case with other Empires built upon the pattern of the extremely centralised Roman Empire. Truly it has the spirit of a commonwealth. The spirit of decentralisation and federation that is increasing today and has seized even old-world Empires the Dutch, the French, the Russianhas come largely from the British example. Therefore, the unravelling of the Britain and India tangle would mean the solution of a world-problem. These two countries have been put together precisely because the solution is possible here and an ideal solution for all others to profit by.
   The British people do not move by ideals and idealism, as the French do, for example. The French rise naturally in revolt and rebellion and revolution for the sake of an idea the motto of the Great Revolution was "Liberty or Death". Without an upsetting they cannot bring about a change; for the social moulds are rigid and more presistent. The AngloSaxons, on the contrary, go by an unfailing instinct, as it were, gradually and slowly, but surely and inevitablyfrom precedent to precedent", as they themselves say. A life-intuition guides them: the inherent merit of an ideal has not such a great value in their eye, but if the ideal means a practical utility, a thing demanded by time and circumstances, a clear issue out of a dead impasse, well, they hesitate no longer and go about it in right earnest as practical men of affairs.
   Now, there can be no doubt that the British wish, are even eager, to have a settlement with India: they wish to have an India free and united and strong and they are willing to lend their help as far as lies in their power and competence,not because it is an ideal, something good in the abstract and therefore worth pursuing and they are altruistic or philanthropic by nature, but because it is a matter of self-interest to them, it is a thing to be done because of the actual life conditions. A strong free and friendly India is an asset they wish to build and conserve. They feel that the old-world methods of one-sided exploitation is neither possible nor desirable any longer; they must move with the moving times. And, as I have already said, they do not move principally by ideas and notions and brain formations, they are in closer touch with life forces and are more easily responsive to these.
   True, there are contrary voices. But as one swallow does not make a summer, even so, many such voices cannot perpetuate the past. The name, even the form of Imperialism is there, but the substance of it is how much changed, if one goes behind! The British Empire, as it stands today, is composed of three strands, we may say: the first, the front line, consists of Canada and Australia, the second, of Ireland, Egypt and Irak, and the third, mainly of India. This graded pattern shows that it is something fluid and even progressive, there is nothing rigid and final about it. The very nature of the composition seems to exert a pressure working for an equality, an equilibrium of partnership building up a genuine Commonwealth. The model is catching. An Imperialistic Russia, that has found a new avatara in Stalin, has become a champion of federalism, as the best way of preserving the imperial integrity!
   India should consider the present situation with calmness, detachment and wisdom, not hark back to the past, brooding over the mistakes and misdeeds of her erstwhile masters they are no longer masters; yes, forgiving and forgetting, one must face squarely the new situation and make the best use of it. India, that claims a spiritual heritage and a high and hoary civilisation, can afford to be idealistic even and envisage a deeper and higher law of Nature, of universal harmony and solidarity, of conscious co-operation. Apart from that, if as practical men, we look to our self-interest, then also it will be wise for us to take up the same line of procedure, viz., what idealism demands. A nation too, like the individual, can be swayed by pride, prejudice, passion, a false sense of prestige and a spirit of vengeance. However natural these reactions may seem to be, in view of the conditions of their incidence, they possess, more often than not, the property of the boomerang, they hit back the originating source itself. It has been said, for example, that the origin of the present war the rise of Hitleris due to the Versailles Treaty that ended the last war, which was, in its turn a war of revenge having its origin on the field of Sedan; this campaign of 1870 again was the natural and inevitable outcome of the Napoleonic conquest. Thus there has been a seesaw movement in national relations without a definite issue. And pessimists of today aver that we are not come to the end of the spiral.
   But we do not subscribe to such prognostics. There is no inevitability of the kind. "Time must have a stop." The two lower limbs of the dialectic must be rounded in then by a higher reality. For two reasons. First of, all, Nature herself moves towards synthesis and harmonydiscord and difference are part only of the process working for that eventual consummation. Secondly, the human spirit is there, with the urge of its inevitable destiny, to create its power in the vision and consciousness of the hidden truth and reality which 'surface contingencies seem often to deny.
  --
   Independence and its Sanction The ideals of Human Unity

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  The splendours of ideal Mind were seen
  Outstretched across the boundaries of things known.
  --
  In its vast ambit of ideal Space
  Where beauty and mightiness walk hand in hand,
  --
  Above the Masters of the ideal throne
  In sessions of secure felicity,
  --
  A thought comes down from the ideal worlds
  And moves us to new-model even here
  --
  And knows itself the ideal's seer and king,
  Communicant and prophet of the Unborn,
  --
  Awaiting us on the ideal's peaks
  Or guarded in our secret self unseen
  --
  In which our sight transcribes the ideal Ray,
  Or icons figuring a mystic Truth,
  --
  In the sketch precise of an ideal face
  Forgotten was her eyelashes' dream-print

02.12 - The Heavens of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.12 - The Heavens of the ideal
  class:chapter
  --
  ALWAYS the ideal beckoned from afar.
  73.2
  --
  The heavens of the ideal Mind were seen
  In a blue lucency of dreaming Space
  --
  The rapt idealism of heavenly sense;
  There are the wonderful voices, the sun-laugh,
  --
  He through the ideal's kingdoms moved at will,
  Accepted their beauty and their greatness bore,
  --
  An absolute ideal's perfect home.
  73.38

02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  object:02.12 - The ideals of Human Unity
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Towards a New Society The ideals of Human Unity
   The ideals of Human Unity
   The unification of humanity is also a thing decreed. For it is the goal towards which Nature is proceeding slowly but inevitably, bringing into play factors and forces that work out that consummation.
  --
   Nationhood, however, developed into such a firm, solid, self-conscious and selfishly aggressive entity that it has now become almost a barrier to a further enlargement of the unit towards a still greater and wider unification of mankind. But nature cannot be baulked, its straight urge hampered; it takes to by-ways and indirect routes and roundabout channels for its fulfilment. On three different lines a greater and larger unification of mankind has been attempted that goes beyond the unification brought about by the ideal of the country or people or nation. First, the political, that leads to the formation of Empires. But the faults and errors in this type of larger unit have been made very evident. It acts as a steam-roller, no doubt, crushing out and levelling parochial differences and local narrownesses; but it also means the overgrowth of a central organismcalled the metropolisat the expense of other member organisms forming part of the larger collectivity, viz., colonies and dependencies and subject races, which must in the end bring about a collapse and disruption of the whole structure. The Roman Empire was the typical example of this experiment. Next, there was what can be called the racial line. Many attempts have been made in this direction, but nothing very successful has taken shape. Pan-Slavism, Pan-Arabism, Pan-Jewry are some of the expressions of this movement. It has the fatal fault of a basis that is uncertain and doubtful: for a pure race is a myth and in modern conditions the cry must necessarily be a cry in the wilderness. Many races and peoples have in the course of human history been thrown together, they have to live together, are compelled to lead a common social, political, economic and cultural life. That indeed was the genesis of nationhood. The hegemony of a so-called Nordic race over the world was one of the monsters produced by this attempt, a reductio ad absurdum of the principle.
   The third is the religious principle. Religion, that is to say, institutional religion has also sought to unify mankind on a larger basis, as large indeed as the world itself. The aim of Christendom, of Islam was frankly a conquest of the whole human race for the one jealous Lord. Buddhism and Hinduism did not overtly or with a set purpose attempt any such worldwide proselytism, but their influence and actual working had almost a similar effect:at least in the case of the former, it was like a flood throwing down many local boundaries, overflooding distant countries, and peoples, giving them all one unified religious life and culture. But here too we meet the same objectionable feature as there is in the attempt at unity through the racial principle. For religious imperialism cannot succeed in unifying humanity, as amply demonstrated by the Roman Catholic Church; and like political imperialism it was more or less an experiment in the line, effecting nothing beyond a moral atmosphere. Even a federation of religions, contemplated by some idealists, seems hardly a practicable proposition; for it is only a mental conception and has no compelling vital force in it. At best it is only a sign-post, a pointer to the goal Nature and humanity have been endeavouring to evolve and realise.
   A new type of imperialism for imperialism it is in essence has been developing in recent times; and it seems it shall have its day and contri bute its share of experimentation towards the goal we are speaking of. I am of course referring to what has been frankly and aptly termed as the Dictatorship of the Proletariate. It is an attempt to cut across all other boundaries and unities of human groupingsracial, national, religious, even familial. It seeks to unify and consolidate one whole stratum of humanity in a single stream-lined steel-frame organisation. At least that was the ideal till yesterday; there seems to be growing here too a movement towards decentralisation. Naturally, even as an organisation that is top-heavy is bound to topple down in the end, likewise an organisation that is bottom-heavy, that is to say, restricts to that portion only of its body all sap and dynamism, is also bound to deteriorate and disintegrate. A tree does not live by its branches and leaves and flowers alone, no doubt, nor does it live by its roots alone.
   A different type of wider grouping is also being experimented upon nowadays, a federal grouping of national units. The nation is taken in this system as the stable indivisible fundamental unit, and what is attempted is a free association of independent nations that choose to be linked together because of identity of interests or mutual sympathy in respect of ideal and culture. The British Empire is a remarkable experiment on this line: it is extremely interesting to see how an old-world Empire is really being liquidated (in spite of a Churchill) and transformed into a commonwealth of free and equal nations. America too has been attempting a Pan-American federation. And in continental Europe, a Western and an Eastern Block of nations seem to be developing, not on ideal lines perhaps at present because of their being based upon the old faulty principle of balance of power hiding behind it a dangerously egoistic and exclusive national consciousness; but that may change when it is seen and experienced that the procedure does not pay, and a more natural and healthier approach may be adopted.
   Now out of this complex of forces and ideals, what seems to stand out clearly is this: (i) the family unit remains for practical purposes,whatever breaking or modification affects its outward forms, the thing seems to be a permanent feature of life organization; (ii) the nation too has attained a firm stability and inviolability; it refuses to be broken or dissolved and in any larger aggregate that is formed this one has to be integrated intact as a living unit. The other types of aggregates seem to be more in the nature of experiments and temporary necessities; when they have served their purpose they fade and disappear or are thrown into the background and persist as vestigial remains. It seems to us that the clan, the tribe, the race are such formations. Regionalism, Imperialism (political, economic or religious) are also not stable aggregates.
   Still it is difficult to say as yet what would be the exact form of the intermediate grouping between the nation and humanity at large, even if a grouping of nations appear to be a necessity as an intermediate stage, whether such groupings or commonwealths are going to be a permanent feature or whether the nation will finally remain the ultimate unit and humanity will consist of such free equal nations, independent units, all together forming a unified whole.

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The ideals of Human Unity Panacea of Isms
   Other Authors Nolini Kanta Gupta Towards a New SocietyOn Social Reconstruction
  --
   At times a remedy was tried: the social pattern was sought to be constructed upon the principle of "Career open to talents"; this was a motto which the great Napoleon endeavoured to carry out in practice. Instead of claims of birth, age or position, he looked for real merit as the "Open Sesame" to the highest ranks involving the gravest duties and responsibilities. Even he, however, could not preserve or carry out fully his good intentions. The Imperator (the First Consul) tried the experiment, but the Emperor already slipped off from the ideal.
   But to tell the truth, this remedy, even if successful, is not enough. Something radical is needed. Indeed, it is because the radical cure is not sought and attempted that the disease continues or reappears even if held in abeyance for a time.
  --
   The question now is to devise ways and means of materialising this ideal. Circumstanced as man is, in doubt and darkness with regard to his inner nature, one most often does not know one's true vocation; those who do know their minds and are sure of their "mission in life" are the fortunate few, and very few indeed they are. Of the vast majority, some discover themselves only at the fag-end of their life or when they are already far too committed and in harness in alien fields and among alien faces; others do not discover themselves at all, they need no such revelation: these form the general mass in which the individuals have not developed so far as to come out into any bold relief, they are cast into the stereotype mould, moved more or less by the same general forces of nature and are indistinguishable from each other. It is upon this mass of uniformity that the totalitarian regimentation bases itself easily and naturally.
   Still even if human nature in the mass is like this, what the totalitarian system does is to fix and eternise the mould. To admit Nature as it is and leave it at that, to arrange and organize things within that given framework, is, to say the least, only another form of the old laissez-faire system. Take Nature as it is, but go farther and beyond. That is the problem of all human endeavour.
   In ancient times too there were conscious attempts to build and remould human society. The Rishis were not merely spiritual seers, but creators of the social order also. They saw by their vision the inner truths of things, they found principles and laws, right principles and correct laws which establish peace and stability, on the one hand, no doubt, but on the other hand serve also as the frame for the growth and fulfilment of the individual being. The king with his executive body was there to see that the laws were observed and honoured. The later law-givers (the makers of codes, smritis) had not the direct and large vision of the Rishis, but they tried their best to maintain the laws as they understood them, elaborate them, change or modify wherever possible or needed under given circumstances. In ancient Europe too, it was Plato who envisaged the ideal Republic, a government of philosophers the wise who are not actively engaged in the turmoil of life, but stand aloof and detached and can see more of the game and accordingly legislate all the better. In modern times also the rise of a Feuhrer or a Dictator seems to have been a psychological necessity: the mass consciousness is in sore need of a guide, and as the right guide is not easily available, the way of the false prophet is smooth and wide open. As a protection and antidote against such a calamity, we tried here and there to found and organise a government of all talents.
   But again, who are the talents and where are they? For a modern society produces at best clever politicians, but very few great souls if at all, who can inspire, guide and create. Not a system or organization, but such centres of forces, with creative vision and power, it is that that mankind sorely needs at this hour. System and organization come after, they can only be the embodiment of a creative vision.
  --
   It is one of the great illusionsor perhaps a show plank for propagandato think or say that the so-called poorer classes are the poorest and the most miserable. It is not so in fact. Really poor are those who have a standard of life commensurate with their inner nature and consciousnessof beauty and orderliness and material sufficiency and yet their actual status and function in society do not provide them with the necessary where-withals and resources. No amount of philanthropic sentimentalising can suppress or wipe off the fact that the poor do not feel the pinch of poverty so much as do those who are poor and yet are to live and move as not poor. It all depends upon one's standard. One is truly rich or poor not in proportion- to one's income, but" in accordance with one's needs and the means to meet them. And all do not have the same needs and requirements. This does not mean that the needs of the princes, the aristocrats, the magnates are greater than those of the mere commoner. No, it means that there are people, there is a section of humanity found more or less in all these classes, but mostly in less fortunate classes, whose needs are intrinsically greater and they require preferential treatment. There should be none poor or miserable in society, well and good. But this should not mean that all the economic resources of the society must be requisitioned only to enrichto pamper the poor. For there is a pampering possible in this matter. We know the nouveaux riches, the parvenus and the kind of life they lead with their fair share boldly seized. A levelling, a formal equalisation of the economic status, although it may mean uplift in certain cases, may involve gross injustice to others. The ideal is not equal distribution but rational distribution of wealth, and that distribution should not depend upon any material function, but upon psychological demands. Is this bourgeois economics? Even if it is so, the truth has to be faced and recognised. You can call truth by the name bourgeois and hang it, but it will revive all the same, like the Phoenix out of the ashes.
   If it is said that the proletarian the manual laboureris given economic freedom not for the sake of that freedom merely, but for the sake of the cultural opportunity also that he will have in that way. None can demur to this noble and generous ideal, but- what must not be forgotten in that preoccupation is the fact that there exists already a culturally predisposed class in the present society who also require immediate care and nourishment so that they may grow and flourish as they should. In our eagerness to take up the enterprise and adventure of reclaiming deserts and heaths and moorlands, there is a chance of our losing sight of the precious fertile lands, rich in possibilities that we already possess. The economic status has to be improved for all who are adversely placed in the modern system, certainly; but for a real improvement based upon just and true needs, for an adjustment that will make for the highest good of the society, what is first required is to ascertain the psychological status which should alone, at least chiefly, determine the economic status.
   In the old Indian social organisation there was at the basis such a psychological pattern and that must have been the reason why the structure lasted through millenniums. It was a hierarchical system but based upon living psychological forces. Each group or section or class in it had inevitably its appropriate function and an assured economic status. The Four Orders the Brahmin (those whose pursuit was knowledgeacquiring and giving knowledge), the Kshattriya (the fighters, whose business it was to give physical protection), the Vaishya (traders and farmers who were in charge of the wealth of the society, its production and distribution) and the Sudra (servants and mere labourers )are a natural division or stratification of the social body based upon the nature and function of its different members. In the original and essential pattern there is no sinister mark of inferiority branded upon what are usually termed as the lower orders, especially the lowest order. If some are considered higher and are honoured and respected as such, it meant simply that the functions and qualities they stand for constitute in some way higher values, it did not mean that the others have no value or are to be spurned or neglected. The brain must be given a higher place than the stomach, although all its support and nourishment come from there. Hierarchy means, in modern terms, that the essential services must pass first, should have certain priorities. And according to the older view-point, the Brahmin, being the emblem and repository of knowledge, was considered as the head of the social body. He is the fount and origin of a culture, the creator of a civilisation; the others protect, nourish and serve, although all are equally necessary for the common welfare.
  --
   The ideals of Human Unity Panacea of Isms

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   As a matter of fact, Communism is best taken as a symptom of the disease society suffers from and not as a remedy. The disease is a twofold bondage from which man has always been trying to free himself. It is fundamentally the same "bondage which the great French Revolution sought most vigorously and violently to shake offan economic and an ideological bondage, that is to say, translated in the terms of those days, the tyranny of the court and the nobility and the tyranny of the Church. The same twofold bondage appears, again today combated by Communism, viz., Capitalism and Bourgeoisie. Originally and essentially, however, Communism meant an economic system in which there is no personal property, all property being held in common. It is an ideal that requires a good deal of ingenuity to be worked out in all details, to say the least. Certain religious sects within restricted membership tried the experiment. Indeed some kind of religious mentality is required, a mentality freed from normal mundane reactions, as a preliminary condition in order that such an attempt might be successful. A perfect or ideal communism may be possible only when man's character and nature has undergone a thorough and radical change. Till then it will be a Utopia passing through various avatars.
   Socialism
  --
   Again, Nationalism is also not the summum bonum of collective living. The nation has emerged out of the family and the tribe as a greater unit of the human aggregate. But this does not mean that it is the last word on the subject, that larger units are not to be found or formed. In the present-day juncture it is nationalism that has become a stumbling-block to a fairer solution of human problems. For example, India, Egypt, Ireland, even Poland, whatever may be the justifying reasons, are almost exclusively, chauvinistically, nationalistic. They believe that the attainment of their free, unfettered, separate national existence first will automatically bring in its train all ideal results that have been postponed till now. They do not see, however, that in the actual circumstances an international solution has the greater chance of bringing about a happier solution for the nation too, and not the other way round. The more significant urge today is towards this greater aggregationPan-America, Pan-Russia, Pan-Arabia, a Western European Block and an Eastern European Block are movements that have been thrown up because of 'a greater necessity in human life and its evolution. Man's stupidity, his failure to grasp the situation, his incapacity to march with Nature, his tendency always to fall back, to return to the outdated past may delay or cause a turn or twist in this healthy movement, but it cannot be permanently thwarted or denied for long. Churchill's memorable call to France, on the eve of her debacle, to join and form with Britain a single national union, however sentimental or even ludicrous it may appear to some, is; as we see it, the cry of humanity itself to transcend the modern barriers of nationhood and rise to a higher status of solidarity and collective consciousness.
   Internationalism
  --
   So the cry is for greater human values. Man needs food and shelter, goes without saying, but he yearns for other things also, air and light: he needs freedom, he needs culturehigher thoughts, finer emotions, nobler urges the field and expression of personal worth. The acquisition of knowledge, the creation of beauty, the pursuit of philosophy, art, literature, and science in their pure forms and for their own sake are things man holds dear to his heart. Without them life loses its charm and significance. Mind and sensibility must be free to roam, not turned and tied to the exclusive needs and interests of physical life, free, that is to say, to discover and create norms and ideals and truths that are values in themselves and also lend values to the matter-of-fact terrestrial life. It is not sufficient that all men should have work and wages, it is not sufficient that I all should have learnt the three R's, it is not sufficient that they should understand their rightssocial, political, economic and claim and vindicate them. Nor is it sufficient for men to r become merely useful or indispensablealthough happy and I contentedmembers of a collective body. The individual must be free, free in his creative joy to bring out and formulate, in thought, in speech, in action, in all the modes of expression, the truth, the beauty, the good he experiences within. An all-round culture, a well-developed mind, a well-organised life, a well-formed body, a harmonious working of all the members of the system at a high level of consciousness that is man's need, for there lies his self-fulfilment. That is the ideal of Humanismwhich the ancient Grco-Roman culture worshipped, which was again revived by the Renaissance and which once again became a fresh and living force after the great Revolution and is still the high light to which Science and modern knowledge turns.
   The More Beyond

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It goes without saying that in the East too there is no lack of such sympathy or fellow-feeling either in the saint or in the man of the world. Still there is a difference. And the critics have felt it, if not understood it rightly. The Indian bhutadaya and Christian charity do not spring from the same source I do not speak of the actual popular thing but of the idealeven when their manner of expression is similar or the same, the spirit and the significance are different. In the East the liberated man or the man aiming at liberation may work for the good and welfare of the world or he may not; and when he does work, the spirit is not that of benevolence or philanthropy.
   The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow beingsmen and animals, the sentient or the insentient, the entire creation in factis one of identity in the One Self. And therefore he does not need to embrace physically his brother, like the Christian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characteristic of the Vedantist was that he did not look upon created beings as his brethren but as himself, as the one and the same self. The profound teaching of the Upanishadic Rishi iswhat may appear very egoistic and inadmissible to the Christian saint that one loves the wife or the I son or anybody or anything in the world not for the sake of the wife or the son or that body or thing but for the sake of the self, for the sake of oneself that is in the object which one seems to love.
  --
   It is the cult of the Divine Human which enunciates the mystic truth that man is greater than all and surpasses the Vedic Law (which aims usually at the impersonal Absolute). But Man here is to be understood as the Divine Person in his human norm, not at all the human man, as modern humanists of our country would like to have. It does not mean the glorification of man's human attributes and movements, even if they be most sattwic and idealistic; it refers rather to the divinised type, the archetype that is eternal in the super-consciousness. And when such a Man lives and acts upon earth he does so in manner and measure that do not belong to this plane.
   Only the other day I found a critic in The Manchester Guardian referring to The Gita as something frigid (and confused)!

03.01 - The Evolution of Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The ascent of the human soul to the supreme Spirit is that soul's highest aim and necessity, for that is the supreme reality; but there can be too the descent of the Spirit and its powers into the world and that would justify the existence of the material world also, give a meaning, a divine purpose to the creation and solve its riddle. East and West could be reconciled in the pursuit of the highest and largest ideal, Spirit embrace Matter and Matter find its own true reality and the hidden Reality in all things in the Spirit.
  The cycles of evolution tend always upward, but they are cycles and do not ascend in a straight line. The process therefore gives the impression of a series of ascents and descents, but what is essential in the gains of the evolution is kept or, even if eclipsed for a time, reemerges in new forms suitable to the new ages.

03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Grant, lastly, that its actions may be the exact and sincere expression of its proclaimed ideals.
   THE MOTHER
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   So far as the World War is concerned all nations and peoples and groups on our side who have felt and proclaimed that they stand for equality, fraternity and freedom, the priests and prophets of a new future, of a happier humanity, all such warriors are also facing a solemn ordeal. For them also the time has come to be on their guard and be watchful. They must see that they give exact expression in their actions to what they have thought, felt and proclaimed. They have to prove by every means, by thought, word and deed, that their entire being is really one, whole and indivisible, in ideal and in intention.
   Today at the beginning of the New Year we have to bear in mind what aim, what purpose inspired us to enter into this tremendous terrible work, what force, what strength has been leading us to victory. They who consider themselves as collaborators in the progressive evolution of Nature must constantly realise the truth that if victory has come within the range of possibility, it has done so in just proportion to their sincerity, by the magic grace of the Mahashakti, the grace which the aspiration of their inner consciousness has called down. And what is now but possible will grow into the actual if we keep moving along the path we have so far followed. Otherwise, if we falter, fail and break faith, if we relapse into the old accustomed track, if under pressure of past habits, under the temptation of immediate selfish gain, under the sway of narrow parochial egoism, we suppress or maim the wider consciousness of our inner being or deny it in one way or another, then surely we shall wheel back and fall into the clutches of those very hostile powers which it has been our determined effort to overthrow. Even if we gain an outward victory it will be a disastrous, moral and spiritual defeat. That will mean a tragic reversalto be compelled to begin again from the very beginning. Nature will not be baulked of her aim. Another travail she will have to undergo and that will be far more agonising and terrible.

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I wonder why Philosophy has never been considered as a variety of Art. Philosophy is admired for the depth and height of its substance, for its endeavour to discover the ultimate Truth, for its one-pointed adherence to the supremely Real; but precisely because it does so it is set in opposition to Art which is reputed as the domain of the ideal, the imaginative or the fictitious. Indeed it is the antagonism between the two that has always been emphasised and upheld as an axiomatic truth and an indisputable fact. Of course, old Milton (he was young, however, when he wrote these lines) says that philosophy is divine and charming:
   Not harsh, and crabbed as dull fools suppose,
  --
   Plato would not tolerate the poets in his ideal society since they care too much for beauty and very little for the true and good. He wanted it all to be a kingdom of philosophers. I am afraid Plato's philosopher is not true to type, the type set up by his great disciple. Plato's philosopher is no longeran artist, he has become a mystica Rishi in our language.
   For we must remember that Plato himself was really more of a poet than a philosopher. Very few among the great representative souls of humanity surpassed him in the true poetic afflatus. The poet and the mysticKavi and Rishiare the same in our ancient lore. However these two, Plato and Aristotle, the mystic and the philosopher, the master and the disciple, combine to form one of these dual personalities which Nature seems to like and throws up from time to time in her evolutionary marchnot as a mere study in contrast, a token of her dialectical process, but rather as a movement of polarity making for a greater comprehensiveness and richer values. They may be taken as the symbol of a great synthesis that humanity needs and is preparing. The role of the mystic is to envisage and unveil the truth, the supernal reality which the mind cannot grasp nor all the critical apparatus of human reason demonstrate and to bring it down and present it to the understanding and apprehending consciousness. The philosopher comes at this stage: he receives and gathers all that is given to him, arranges and systematises, puts the whole thing in a frame as it were.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The New Year Initiation Arjuna or the ideal Disciple
   Other Authors Nolini Kanta Gupta Part ThreeYogic Initiation and Aptitude
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   The question, however, can be raised the moderns do raise it and naturally in the present age of science and universal educationwhy should not all men equally have the right to spiritual sadhana? If spirituality is the highest truth for man, his greatest good, his supreme ideal, then to deny it to anyone on the ground, for example, of his not being of the right caste, class, creed, or sex, to keep anyone at a distance on such or similar grounds is unreasonable, unjust, reprehensible. These notions, however, are born of a sentimental or idealistic or charitable disposition, but unfortunately they do not stand the impact of the realities of life. If you simply claim a thing or even if you possess a lawful right to a worthy object, you do not acquire thereby the capacity to enjoy it. Were it so, there would be no such thing as mal-assimilation. In the domain of spiritual sadhana there are any number of cases of defective metabolism. Those that have fallen, strayed from the Path, become deranged or even have had to leave the body, make up a casualty list that is not small. They were misfits, they came by their fate, because they encroached upon a thing they were not actually entitled to, they were dragged into a secret, a mystery to which their being was insensible.
   In a general way we may perhaps say, without gross error, that every man has the right to become a poet, a scientist or a politician. But when the question rises in respect of a particular person, then it has to be seen whether that person has a natural ability, an inherent tendency or aptitude for the special training so necessary for the end in view. One cannot, at will, develop into a poet by sheer effort or culture. He alone can be a poet who is to the manner born. The same is true also of the spiritual life. But in this case, there is something more to take into account. If you enter the spiritual path, often, whether you will or not, you come in touch with hidden powers, supra-sensible forces, beings of other worlds and you do not know how to deal with them. You raise ghosts and spirits, demons and godsFrankenstein monsters that are easily called up but not so easily laid. You break down under their impact, unless your adhr has already been prepared, purified and streng thened. Now, in secular matters, when, for example, you have the ambition to be a poet, you can try and fail, fail with impunity. But if you undertake the spiritual life and fail, then you lose both here and hereafter. That is why the Vedic Rishis used to say that the ear then vessel meant to hold the Soma must be properly baked and made perfectly sound. It was for this reason again that among the ancients, in all climes and in all disciplines, definite rules and regulations were laid down to test the aptitude or fitness of an aspirant. These tests were of different kinds, varying according to the age, the country and the Path followedfrom the capacity for gross physical labour to that for subtle perception. A familiar instance of such a test is found in the story of the aspirant who was asked again and again, for years together, by his Teacher to go and graze cows. A modern mind stares at the irrelevancy of the procedure; for what on earth, he would question, has spiritual sadhana to do with cow-grazing? In defence we need not go into any esoteric significance, but simply suggest that this was perhaps a test for obedience and endurance. These two are fundamental and indispensable conditions in sadhana; without them there is no spiritual practice, one cannot advance a step. It is absolutely necessary that one should carry out the directions of the Guru without question or complaint, with full happiness and alacrity: even if there comes no immediate gain one must continue with the same zeal, not giving way to impatience or depression. In ancient Egypt among certain religious orders there was another kind of test. The aspirant was kept confined in a solitary room, sitting in front of a design or diagram, a mystic symbol (cakra) drawn on the wall. He had to concentrate and meditate on that figure hour after hour, day after day till he could discover its meaning. If he failed he was declared unfit.
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   The New Year Initiation Arjuna or the ideal Disciple

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  object:03.03 - Arjuna or the ideal Disciple
  author class:Nolini Kanta Gupta
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   Other Authors Nolini Kanta Gupta Part ThreeArjuna or the ideal Disciple
   Arjuna or the ideal Disciple
   What makes a true disciple? For it is not everyone that can claim or be worthy of or meet the demands of the title. Disciplehood, like all great qualities, that is to say, qualities taken at their source and origin, is a function of the soul. Indeed, it is the soul itself coming up and asking for it'! native divine status; it is the call of the immortal in the mortal, the voice of the inmost being rising above the clamours and lures of the world, above the hungers and ties of one's own nature. When that rings out clear and unmistakable, the Divine reveals Himself as the Guru, the Path is shown and the initiation given. Even such a cry was Arjuna's when he said: iyaste ham sdhi mm twam prapannamit is a most poignant utterance in which the whole being bursts forth as it were, and delivers itself of all that it needs and of all that it gives. It needs the Illumination: it can no longer bear the darkness and confusion of Ignorance in which it is entangled; and it gives itself whole and entire, absolutely and without reserve, throws itself simply at the mercy of the Divine. Arjuna fulfils, as very few can so completely, the fundamental conditions the sine qua nonof discipleship.
   A certain modern critic, however, demurs. He asks why Arjuna was chosen in preference to Yudhisthira and doubts the wisdom and justice of the choice (made by Sri Krishna or the author of the Gita). Is not the eldest of the Pandavas also the best? He possesses in every way a superior dhra. He has knowledge and wisdom; he is free from passions, calm and self-controlled; he always acts according to the dictates of what is right and true. He is not swayed by the impulses of the moment or by considerations relating to his personal self; serene and unruffled he seeks to fashion his conduct by the highest possible standard available to him. That is why he is called dharmarja. If such a one is not to be considered as an ideal disciple, who else can be?
   To say this is to miss the whole nature of discipleship, at least as it is conceived in the Gita. A disciple is not a bundle of qualifications and attainments, however high or considerable they may be. A disciple is first and foremost an aspiring soul. He may not have high qualities to his credit; on the contrary, he may have what one calls serious defects, but even that would not matter if he possessed the one thing needful, the unescapable urge of the soul, the undying fire in the secret heart. Yudhishthira may have attained a high status of sttvic nature; but the highest spiritual status, the Gita says, lies beyond the three Gunas. He is the fittest person for this spiritual life who has abandoned all dharmasprinciples of conduct, modes of living and taken refuge in the Lord alone, made the Lord's will the sole and sufficient law of life. Even though to outward regard such a person be full of sins, the Lord promises to deliver him from all that. It is the soul's love for the Divine given unconditionally and without reserve that can best purify the dross of the inferior nature and render one worthy of the Divine Grace.
  --
   All this, however, is not to say that Arjuna was in his external human nature, built of an inferior stuff; indeed, even from the human and profane standpoint Arjuna's was a heroic nature, if ever there was one. Still what one remarks in him is his representative character, that is to say, he is an average man, only the strengths and weaknesses are perhaps stressed and intensified in him. He is a hero, to be surewe must remember also the other condition that a spiritual aspirant is to fulfil, nyamtmbalahinena labhyaha2 but that did not immune him to the normal reactions of a normal man; on the contrary, the reactions were especially strong and violent, necessary indeed to bring out the whole implication of a spiritual crisis. Arjuna's doubts and depression, misgivings and questionings (Vishada Yoga) are what more or less every aspirant has to pass through when he arrives at the crucial point of his soul's journey and has either to choose the higher curve or follow the vicious circle. And at this threshold of the spiritual journey what is required of the true aspirant, the ideal disciple, is the resolution to face the situation, to go through to the end at the comm and and under the loving guidance of the Master. On this line Arjuna stands for us all and shows, by his example how we can take courage and march out of the inferior nature into the peace and light and power of the higher divine nature.
   Nor by brain-power, nor by much learning of Scripture.Katha Upanishad, 1. 2. 23.

03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In the old worldnot so old however, for the landslide started in fact with the First World Warevil there was and abundantly in man and in man's society, but it was not accepted as virtue or even as an acceptable or inevitable thing. It was tolerated, suffered, and generally with a heavy heart. Indeed the heart was sound, it was the flesh only that was weak. There was an idealism, an aspiration and although one could not always live up to it, yet one did not deny it or spurn it; one endeavoured as best one could, even though in leisure hours, in the inner mind and consciousness at least, to obey and follow its dictates. It is the Nazi theory of life that broughtto the very forefront and installed in the consciousness ofman Evil as Good, Falsehood as Truth. That is pragmatism with a vengeance. Whatever leads to success, to worldly success, that is to say, brings you wealth, prosperity, power to rule over men and things, enriches you in your possessionvittena, as the Upanishad terms it that is Good, that is Truth. All the rest are mental conceptions, notions, abstractions, day-dreams meant to delude you, take you away from the road to your fulfilment and achievement. That is how we have listened to the voice of Mephistopheles and sold away our soul.
   The government of a country is, as we know, the steel frame that holds together the life of its people: it is that that gives the primary stability and security, scope and free play to all its activities. In India it was the pride of the British that they built up such a frame; and although that frame sometimes seemed almost to throttle the nation in its firm and rigid grip, still today we are constrained to recognise that it was indeed a great achievement: Pax Britannica was in fact a very efficient reality. The withdrawal of the power that was behind us has left the frame very shaky; and our national government is trying hard to set it up again, streng thening, reinforcing, riveting wherever and however necessary. But the misfortune is that the steel has got rusted and worn out from inside.
  --
   So the ideal proposed is that of moral regeneration. But what is the kind of moral regeneration and how is it to be effected? All depends upon that. If you issue some moral rules and regulations, inscribe them on pillars, print them in pamphlets, preach them from the platform and the pulpit, these things have been done in the past and for ages, the result is not assured and the world goes its way as ever. Something more than mental and moral rules has to be discovered: some dynamic and irresistible element in man has to be touched, evoked and brought out, something that challenges the whole world and maintains its truth and the fiat of its truth. That is the inmost soul in man, the real being behind all the apparent forms of his personality, the divine element, the very Divine in him. It is the outer man, the marginal man, man in his inferior nature that lives and moves in normal circumstances; instead, the central man, man in his higher and highest nature has to come out and take his place in the world.
   What is needed then is an army of souls: individuals, either separately or in groups, who have contacted their inmost reality, their divinity, in some way or othermen with a new consciousness and aspiration, a new life and realisation. They will live in the midst of the general degeneration and disintegration, not aloof and immured in their privacy of purity, but take part in the normal activities of everyday life, still acting from the height and depth of the pure consciousness prove by their very living that one can be in the world and yet not of it, doing what is necessary for the maintenance and enhancement of life and yet not stooping to the questionable ways that are supposed to be necessary and inevitable. In other words, they will disprove that safety and success and prosperity in life can be had only if one follows the lead of Evil, if one sells one's soul. On the contrary, by living out one's divine essence one will have conquered the worldihaiva tairjitam. At every moment, in all circumstances one follows the voice of the highest in oneself. If it is that and no other inferior echo, then one becomes fearless and immortal and all-conquering.

03.03 - Modernism - An Oriental Interpretation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In the past we used to see the world, experience and express life, mainly if not exclusively, in terms of the mind and the heart. These were the two fundamental categories or basic forms in and through which we built up our universe. It was our ideas and ideals, our notions and conceptions, our imagination and sentiment that viewed and interpreted, guided and shaped our earthly existence and creativity. Whether morally or esthetically, the domination of the mind and the heart over life was the characteristic stamp of the movement of the human spirit in the past.
   Modernism means the release of life from this subjugation; it means the expression of life's own truths in its own way, life's self-determination: that is the great endeavour and achievement of today. It was a rationalised, emotionalised, idealised life that man sought to live and create yesterday; his art too consisted in showing life through that mask and veil, because it considered that that was the way to bring out the beautiful in life.
   The history of the emancipation of the different psychological domains in man is an interesting and instructive study. For the heart and the mind too were not always free and autonomous. An old-world consciousness was ruled or inspired by another faculty the religious sense. It is a sense, a faculty that has its seat neither in the mind nor even in the heart proper. Some would say it is in an inmost or topmost region, the Self, while others would relegate it to something quite the opposite, the lowest and most external strand in the human consciousness, viz., that of unconsciousness or infra-consciousness, ignorance, fear, superstition.

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  And old ideal voices wandering moaned
  And pleaded for a heavenly leniency
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  In the temple of the ideal shrined the One:
  It peopled thought and mind and happy sense

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Arjuna or the ideal Disciple Some Conceptions and Misconceptions
   Other Authors Nolini Kanta Gupta Part ThreeThe Body Human
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   Arjuna or the ideal Disciple Some Conceptions and Misconceptions

03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So it is contended by some dissident voices that Europe and Asia are, as a matter of fact, different and disparate and incommensurable bodies they belong to categories that are as poles asunder; and therefore the twain can and shall never merge nor meet. For Europe, on the one hand, with her materialistic and mechanistic culture, forms one indivisible unity, her entire life in its manifold expression is moulded according to a definite pattern, forming a closed circle; on the other hand, Asia basing herself upon the spiritual and the other world has in quite a different way fashioned an altogether different culture-complex. One cannot take some spiritual element out of Asiatic culture and mix it with some profane element extracted from European culture, serving the product to humanity as its universal ideal. The details the multitudinous forms and forces that make up an integral whole are irrevocably determined by a basic intuition which is the soul of that integrality; the entire edifice is a compact unityeach piece of brick, every bit of space is in its own place and has its own function by virtue of a dominant, a compelling Idea. Like an object of art, even like a living organism, a "body cultural" is inviolable in its self-sufficient and jealous completeness.
   In other words, the difference between Europe and Asia is the difference between two species; and there can be no fruitful union between them. So, the meeting and fusion of Europe and Asia is nothing but a barren ideal, a chimera. It is a hope and a desire cherished, no doubt, by sentimental visionaries, but it is bound to come to grief in the end, when brought to face the realities of life and the stern forces that shape the forms of the concrete world.
   But is it after all an incontrovertible fact that Europe is Europe and Asia Asia? It is now too late in the day to maintain that Asia was always dreamy and metaphysical and that she always lacked the hold upon concrete reality. On the contrary, every new additional information regarding her past is continually bringing to light the fact that Asia was no less efficient than Europe in matters worldly and material; she had as great, if not greater control over the brute reality than the latter can claim even today. Only her conquest of the spiritual realms was also as efficient and sovereign.
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   In this connection the history of Ireland's destiny affords an instructive study, since it is symbolic also of Europe's life-course. It was the natural idealism, the inborn spiritual outlook which Ireland possessed of yore the Druidic Mysteries were more ancient than the Greek culture and formed perhaps the basis of the Orphic and Eleusinian Mysterieswhich impelled her foremost to embrace the new revelation brought on by Christianity. As she was among the pioneers to champion the cause of the Christ, she became also the fortress where the new cult found a safe refuge when the old world was being overwhelmed and battered to pieces by the onrush of peoples of a dense and rough-hewn nature. When continental Europe lay a desert waste under the heels of the barbarians that almost wiped away the last vestiges of the Classical Culture, it was Ireland who nursed and reared the New Child in her bosom and when the time came sent Him out again to reconquer and revivify Europe. Once more when the tide of Modernism began to rise and swell and carry everything before it, Ireland stood firm and threw up an impregnable barrier. The story of Ireland's struggle against Anglo-Saxon domination is at bottom the story of the struggle between Europe's soul power and body power. Ireland was almost slain in the combat, physically, but would not lose her soul. And now she rises victorious at long last, her ancient spirit shines resplendent, the voice of the Irish Renaissance that speaks through Yeats and Russell1 heralds a new dawn for her and who knows if not for Europe and the whole West?
   Is it meant that "Mediaeval obscurantism" was Europe's supreme ideal and that the cry should be: "Back to the Dark Age, into the gloom of Mystic superstitions and Churchian dogmas?" Now, one cannot deny that there was much of obscurantism and darkness in that period of Europe's evolution. And the revolt launched against it by the heralds of the Modern Age was inevitable and justified to some extent; but to say that unadulterated superstition was what constituted the very substance of Middle Age Culture and that the whole thing was more or less a nightmare, is only to land into another sort of superstition and obscurantism. The best when corrupt does become the worst. The truth of the matter is that in its decline the Middle Age clung to and elaborated only the formal aspect of its culture, leaving aside its inner realisation, its living inspiration. The Renaissance was a movement of reaction and correction against the lifeless formalism, the dry scholasticism of a decadent Middle Age; it sought to infuse a new vitality, by giving a new outlook and intuition to Europe's moribund soul. But, in fact, it has gone a little too far in its career of correction. In its violent enthusiasm to pull down the worn-out edifice of the past and to build anew for the future, it has almost gone to the length of digging up the solid foundation and erasing the fundamental ground-plan upon which Europe's real life and culture reposed and can still safely repose.
   If then Europe can cut across the snares that Modernism has spread all about her and get behind the surface turmoils and ebullitions and seek that which she herself once knew and esteemed as the one thing needful, then will she really see what the East means, then only will she find the bond of indissoluble unity with Asia. For the Truth that Europe carried in her bosom is much bigger than anything she ever suspected even in her best days. And she carried it not with the full illumination and power of a Master, but rather in the twilight consciousness of a servant or a devotee. The Truth in its purity flowed there for the most part much under the main current of life, and its formulations in life were not its direct expressions and embodiments but echoes and images. It is Asia who grasps the Truth with the hand of the Master, the Truth in its full and absolute truth and it is Asia who can show in fact and life how to embody it integrally.

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It may be answered that there does not seem to be any special virtue in the word "duty"; for, the crimes committed under that ensign are not less numerous or violent than those inspired by the ideal of Rights. It was once considered in some religions to be the duty of the faithful to kill or coerce or convert as many as possible of another faith; it was the bounden duty of the good shepherd to burn and flay the heretic. And in recent times the ceremony of "purge" be-speaks of the same compulsion of the sense of duty in the consciousness of modern Messiahs. But the true name of the thing in all these cases is not duty, but fanaticism.
   For fanaticism may be defined as duty running away with itself; but duty proper, the genuine form of it is something self-poised, its natural and inherent tendency being rather to give than to demand, it is less easily provoked to aggression and battle. Even so, it may be claimed on behalf of Right that the right hand of Right is not likely to do harm, for itis then another name for liberty, it means the freedom to live one's life unhampered without infringing on an equal facility for others to do the same. But the whole difficulty comes in precisely with regard to the frontier of each other's sphere of rights. It is easy to declare the principle, but to carry it out in life and action is a different matter. The line of demarcation between one's own rights and the rights of another is always indeterminate and indefinable. In establishing and maintaining one's rights there is always the possibility, even the certainty of "frontier incidents", of encroaching upon other's rights. Liberty, alone and by itself, is not a safe guidetherefore so much stress is being laid nowadays upon discipline and obedience in modern ideologies.
   But perhaps the real truth of the matter here is that all these termsliberty or right or even dutyare mental conceptions. They are indeed ideals, that is to say, made of the stuff of ideas and do not always coincide with the deeper realities of life and hence are not able to produce the perfect and durable harmony among warring members whether in the individual or in the collective life.
   We had in India a fairer word than "duty", a deeper and more luminous mantra: it is dharma. The expression has certainly "'fallen on evil days and on evil tongues"; it smells today of medievalism and obscurantism and whatever is not "forward" and "radical". Still we hark back to it: it is high time that we should resuscitate the old word mantrain spite of its musty covering, it carries the purest nugget of gold.
  --
   But the conception of duty too has its limitations. Even apart from the misuses of the ideal to which we have already referred, the ideal itself, is of the mental plane; it is more or less an act of mental will that seeks to impose a rule of co-operation upon the mutually excluding and conflicting entities. The result is bound to be imperfect and precarious. For mind force, although it can exercise some kind of control over the life forces, cannot altogether master them, and eradicate even the very seeds of conflict that breed naturally in that field. The sense of duty raises the consciousness to the mode of sattwa; sattwa holds rajas in check, but is unable to eliminate wholly the propensities and impulses of aberration ingrained in rajas, cannot radically purify or transfigure it.
   We have to rise above rajas and sattwa to enter a domain where one meets the source of inevitable harmony, where the units without losing their true self and nature and returning to the undifferentiated primordial mass, fulfil themselves and are yet held together in a rich and faultless symphony. This is Dharma, that which holds together. Dharma means the law of one's soul. And when each soul follows its own law and line of life, there cannot be any conflict; for the essence and substance of the soul is made of unity and harmony. The souls move like the planetary bodies, each in its own orbit, and, because they do not collide or clash, all together creating the silent music of the spheres.
  --
   The system of varnas and ashramas of ancient Indiaeven if it be supposed that it never existed actually in its purest ideal formserves as a graphic example of how man as a social being should create and organise his existence in order that that existence might be rendered as perfect and integrally sound as things can be. That system we hold forth as only an illustration; we do not mean that it is a pattern of life that should be or could be implanted on our present day social circumstances. These are certainly very different and demand different groupings and hierarchies that must naturally grow out of them.
   It should be noted that in contemporary life stress is laid upon one side, one part and one function of human nature which cover only a superficialhowever useful and necessaryarea. Man is not a political animal (even in the Aristotelian sense); and it is an error to say that he is an economic animal. These notions divide man's integral being into various sectional views only; they seek to cut out and suppress all other members excepting the favoured one. The politically militant bourgeois ideal of the Nazi or the Fascist and the economically militant ideal of the proletarian are equally guilty of this lapse. Even the ideal of man as a rational being does not go far enough to be able to save man and mankind. All of them evoke conflict, some deliberately, and the resolution of the conflict ends in suppression, amputation and atrophy.
   We have to recognise that man, in his individual as well as in his collective being, is a complex entity, not something simple and one -dimensional. The healthy growth of himself and his society means a simultaneous development on many lines, all moving together in concord and harmony. And this movement of all-harmony can be found only when the movements are initiated from the very source of harmony which is the soul Certain soul-principles that seek expression in life today thatare necessary to the age or to the coming age, have to be recognised and each given a field and a scope. That should be the basis of social groupings. And a composite variety of grouping with strands and strata, each expressing a particular mode of being of the one group-soulwhich in its turn is an aspect of the Vishva Purusha in his playis the ideal pattern of social organisation. What exactly the lines of grouping would be need not and perhaps cannot be settled now; a certain preliminary growth and change of consciousness in man is necessary before anything definite and precise can be foreseen as to the form and schema that consciousness will manifest and layout.
   Still some kind of hierarchy seems tobe the natural and inevitable form of collective life. A dead level, however high that may possibly be, appears to be rather a condition of malaise and not that of a stable equilibrium. The individual man cannot with impunity be brains alonehe becomes then what is called "a barren intellectualist", "an ineffectual angel" ; nor can he rest satisfied with being a mere hewer of wood and drawer of waterhe is no more than a bushman then. Like-wise a society cannot be made of philosophers alone, nor can it be a monolithic construction of the proletariat and nothing but the proletariat-if the proletariat choose to remain literally proletarian. As the body individual is composed of limbs that rise one upon another from the inferior to the superior, even so a healthy body social also should consist of similar hierarchical ranges. Only this distinction should not mean and it does not necessarily meana difference in moral values, as it was pointed out long ago by Aesop in his famous fable. The distinction is functional and spiritual. In the spirit, all differences and distinctions are based upon and are instinct with an inviolable and inalienable unity, even identity. Differences here do not mean invidious distinction, they are not the sources of inequality, conflict, strife, but make for a richer harmony, a greater organisation.

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is not my purpose here to take up the cause of spirituality and defend it against materialism. Taking it for granted that real spirituality embodies a truth and power by far higher and mightier than anything materialism can offer, and that man's supreme ideal lies there, let us throw a comparing glance on the two types of spirituality,the one that India knows and the other that Europe knew in the Middle Ages.
   To say that Europe was once as religious and spiritual as India herself is not precisely incorrect, but it is to view the matter from too general a stand-point, almost, we may say, grosso modo. In order to arrive at an accurate and precise estimation, and to find out the most significant truths, we have to look a little more closely, observe differences in shade and stress, make certain distinctions. For the things that the ordinary mind indiscriminately designates as religion, spirituality and the like, do not always fall in the same category. These names are often applied to distinct realities, each with its particular dharma, norm and form, wide apart from each other, although to the common eye they may appear to be of the same mould and substance.
  --
   It is not so much a question of concrete realisation, of attainment and achievement arrived at by the Indian people in their work-a-day life, but primarily and above all a question of ultimate valuation, of what they hold as the supreme ideal, of what they cherish in their heart of hearts, and of the extent to which that standard has obtained general currency among them. It is not a fact with which we are concerned, but the force behind the fact, and the special nature and purpose of that force. It is the power that we discover in the general atmosphere, or that emerges in the stress and rhythm of the cultural life of the people, in the level of its inner consciousness, in the expression of its highest and most wide-spread aspirations, in the particular stamp of its soul.
   The psychological atmosphere in India is of a luminous tenuity. Here, it appears, the veil between this world and the other has so thinned away that the two meet and interpenetrate easily and freely; immersed in one, you can at the same time ba the in the other. Owing to the cumulative effect of the sadhana of her saints and sages who appeared in countless number down countless ages, or, perhaps, owing to the grace of a descent into her consciousness, or some immanence there, of the breath and light of a Superior World, India has developed and possesses, already prepared, a magnetic field, a luminous zone of spiritual consciousness; and to enter into it the Indian has only to turn aside, to go round a corner, to take one step forward. However thick and hard the crust of the Ignorance may lie upon the Indian soul, once that soul awakes and is upon the path, it finds itself on a familiar ground; it is in a domain which it has the impression of having frequented often and anon and for long.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It goes without saying that, in the East too, there is no lack of such sympathy or fellow-feeling either in the saint or in the ordinary man of the world. Still there is a difference. And the critics have felt it, if not understood it rightly. Indian bhta day and Christian charity do not spring from the same source I do not speak of the actual popular thing, but of the ideal and ideology; even when the manner of expression is similar or the same in both, the spirit and the significance are different. In the East the liberated man, or the man aiming at liberation, may work for the good and welfare of the world, but also he may not; and, what is more important, when he does so work, the spirit is not that of benevolence or philanthropy, nor is there the ethical sense of duty.
   The Indian sage is not and cannot be human in the human way. For the end of his whole spiritual effort is to transcend the human way and establish himself in the divine way, in the way of the Spirit. The feeling he has towards his fellow-beingsmen and animals, the sentient and the insentient, the entire creation, in factis one of identity in the One Self. And, therefore, he does not need to embrace physically his brother, like the Christian saint, to express or justify the perfect inner union or unity. The basis of his relation with the world and its objects is not the human heart, however purified and widened, but something behind it and hidden by it, the secret soul and self. It was Vivekananda who very often stressed the point that the distinctive characteristic of the Vedantin was that he did not look upon created beings as his brethren, but as himself, as the one and the same self. The profound teaching of the Upanishadic Rishi iswhat may appear very egoistic and inadmissible to the Christian saint that one loves the wife or the son or anybody or anything in the world, not for the sake of the wife or the son or that body or that thing, but for the sake of the self, for the sake of one's own self that is in the object which one seems to love.
  --
   It is the cult of the Divine Human which enunciates the mystic truth that Man is greater than all and surpasses even the Vedic Law (which aims usually at the impersonal Absolute). But Man -here is to be understood as the Divine Person in his human norm, not the human man at all, as modern humanists of our country would like to have it. It does not mean the glorification of man's human attributes and movements, even if they be most sattwic and idealistic; it refers rather to the divinised type, the archetype that is eternally in the super-consciousness. And when such a Man lives and acts on earth, he does so in a manner and measure that do not belong to this plane of humanity familiar to us.
   Only the other day I found a critic in the Manchester Guardian referring to the Gita as something frigid and confused !!

03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The difficulty comes from the middle region, from the second element of the tripartite sanction. It is the "middle class", not quite in the economic but in the ideological sense. In other words, in every society there are people who have risen or are attempting to rise above the mass level. They look around and above: they are not satisfied with their lot, they aspire towards higher and wider ideals. They are the material out of which what we call reformers and revolutionaries are made. In the general mass who are more or less contented, they are the discontented: they form the leaven of cells that move and stir and work for change. Now all depends on what kind of leaven it is, what is the quality of the force that is called up, the nature of the ideal or idea that is invoked. For it can be either way, for good or for evil. There are elements that belong to the light, and there are elements that belong to darkness. There are mixtures in men no doubt, but on the whole there are these two types: one helps humanity's progress, the other retards and sometimes blocks completely. If the mass of mankind is tamasinertia there is a kind of rajasdynamism that drives towards greater tamas, as the Upanishad says, towards disintegration, under the garb of reformation it brings about disruption.
   So we have to see the type of cells that grow and become consciously active in the body politic. It is sattwalight that brings in knowledge and harmony. And the movement for reformation and growth among the mass has to be inspired by that quality or mode of consciousness. A sound and healthy structure can be raised effectively upon that basis alone. The man in the mass, as I have said and as is well known, is a good-natured malleable material, but it is ignorant and inert: it can easily be worked upon by any kind of strong force, worked up to any kind of mischief. Shakespeare has made us very graphically familiar with the reaction of a mob and that remains true even today. Even if right direction is there at the top, at the higher governmental level, reflecting the mind of the true intelligentsia, a well-meaning plan is doomed to failure if it does not touch and move the middle strata that are the real executive agents.
   The government in modern times represents indeed the executive power of the nation, itself is composed of the three social elements we speak of. First of all, the high or top-ranking officials, as they are called, who can think out and initiate a policy; next, the intermediate services who form the dynamic limb of the organism; lastly, there is the rung of the subordinate services. Here too the difficulty is with the intermediate grade. It is there that the "disaffected" are born and breddisaffected not because of grievances or injustices done, but because of the urge of ideals and purposes, ideas and designs. The subordinate manpostman, railwayman, clerk, school master, daily labourerhas no ambitions, is not tortured by nostalgic notions: left to themselves, these people accommodate themselves to circumstances and take things as they come without worrying too much. But the point is that they are never left to themselves. It is told to themnot without reason, though that they do not live, they vegetate: they are dead, otherwise they would be living and kicking. The rousing of the masses has always been the sacred mission of all reformers and saviours of humanity. For they form the bulk of humanity and its future is bound up with their destiny.
   The whole difficulty centres upon the question: who rouses whom, and what is the principle that is meant to rouse. There is a slogan that incited the Red Terror of the French Revolution; there is the other one which inspired the Nazis; there is still another one rampant that had the seal and sanction of Stalin and his politburo. These have spread their dark wings and covered the saviour light. On the other hand, the voice of the Vedic Rishi that hymned the community of faith and speech and act, the kindly light that Buddha carried to suffering humanity, the love and sacrifice of Christ showing and embleming the way of redemption, the saints and sages in our own epoch who have visioned the ideal of human unity in a divine humanity, even secular leaders who labour for "one world", "a brave new world"all point to the other line of growth and development that man can follow and must and shall follow. The choice has to be made and the right direction given. In India today, there are these two voices put against each other and clear in their call: one asks for unity and harmony, wideness and truth, the other its contrary working for separativeness, disintegration, narrowness, and make-believe and falsehood. One must have the courage and the sagacity to fix one's loyalty and adhesion.
   A true covenant there can be only between parties that work for the light, are inspired by the same divine purpose. Otherwise if there is a fundamental difference in the motive, in the soul-impulse, then it is no longer a pact between comrades, but a patchwork of irreconcilable elements. I have spoken of the threefold sanction of the covenant. The sanction from the top initiates, plans and supports, the sanction from the bottom establishes and furnishes the field, but it is the sanction from the mid-region that inspires, executes, makes a living reality of what is no more than an idea, a possibility. On one side are the Elders, the seasoned statesmen, the wise ones; on the other, the general body of mankind waiting to be moved and guided; in between is the army of young enthusiasts, enlightened or illumined (not necessarily young in age) who form the pra, the vital sheath of the body politic. Allby far the largest part of itdepends upon the dreams that the Prana has been initiated and trained to dream.
   This life principle of a body politic seems in Pakistan to be represented by the Ansars. The question then to be determined is whether they have accepted the Pact or not. If they have, is it merely a political expedient or do they find in it a real moral value? We have to weigh and judge the ideal and motive that inspire this organisation which seeks to be the steel frame supporting or supported by the Government. We ask: is this a nucleus, a seed bed for the new life to take birth and grow, the new life that would go to the making of the new world and humanity? And we have to ask India too, has she found her nucleus or nuclei, on her side, that would generate and foster the power of her soul and spirit? The high policy of a government remains a dead law or is misconstrued and misapplied through local agents: they are in fact the local growths that feed the national life and are fed by it and they need careful nurture and education, for upon them depends ultimately the weal or the woe of the race.
   ***

WORDNET



--- Overview of noun ideal

The noun ideal has 2 senses (first 2 from tagged texts)
                    
1. (7) ideal ::: (the idea of something that is perfect; something that one hopes to attain)
2. (2) ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch ::: (model of excellence or perfection of a kind; one having no equal)

--- Overview of adj ideal

The adj ideal has 3 senses (first 2 from tagged texts)
                    
1. (8) ideal ::: (conforming to an ultimate standard of perfection or excellence; embodying an ideal)
2. (2) ideal ::: (constituting or existing only in the form of an idea or mental image or conception; "a poem or essay may be typical of its period in idea or ideal content")
3. ideal, idealistic ::: (of or relating to the philosophical doctrine of the reality of ideas)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun ideal

2 senses of ideal                          

Sense 1
ideal
   => idea, thought
     => content, cognitive content, mental object
       => cognition, knowledge, noesis
         => psychological feature
           => abstraction, abstract entity
             => entity

Sense 2
ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch
   => model, role model
     => leader
       => person, individual, someone, somebody, mortal, soul
         => organism, being
           => living thing, animate thing
             => whole, unit
               => object, physical object
                 => physical entity
                   => entity
         => causal agent, cause, causal agency
           => physical entity
             => entity


--- Hyponyms of noun ideal

2 senses of ideal                          

Sense 1
ideal
   => value
   => paragon, idol, perfection, beau ideal
   => criterion, standard
   => exemplar, example, model, good example
   => ego ideal

Sense 2
ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch
   => jimdandy, jimhickey, crackerjack
   => class act
   => humdinger


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun ideal

2 senses of ideal                          

Sense 1
ideal
   => idea, thought

Sense 2
ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch
   => model, role model


--- Similarity of adj ideal

3 senses of ideal                          

Sense 1
ideal
   => perfect (vs. imperfect)

Sense 2
ideal
   => abstract (vs. concrete)

Sense 3
ideal, idealistic


--- Antonyms of adj ideal

2 of 3 senses of ideal                        

Sense 1
ideal

INDIRECT (VIA perfect) -> imperfect

Sense 2
ideal

INDIRECT (VIA abstract) -> concrete


--- Coordinate Terms (sisters) of noun ideal

2 senses of ideal                          

Sense 1
ideal
  -> idea, thought
   => inspiration
   => cogitation
   => concept, conception, construct
   => preoccupation
   => misconception
   => plan, program, programme
   => figment
   => generalization, generalisation, generality
   => suggestion
   => impression, feeling, belief, notion, opinion
   => reaction
   => theorem
   => notion, whim, whimsy, whimsey
   => meaning, substance
   => burden
   => theme, motif
   => ideal
   => idealization, idealisation
   => keynote
   => kink

Sense 2
ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch
  -> model, role model
   => ideal, paragon, nonpareil, saint, apotheosis, nonesuch, nonsuch
   => trend-setter, taste-maker, fashion arbiter


--- Pertainyms of adj ideal

3 senses of ideal                          

Sense 1
ideal

Sense 2
ideal

Sense 3
ideal, idealistic
   Pertains to noun idealism (Sense 1)
   =>idealism
   => philosophical doctrine, philosophical theory


--- Derived Forms of adj ideal

2 of 3 senses of ideal                        

Sense 1
ideal
   RELATED TO->(noun) ideality#1
     => ideality

Sense 2
ideal
   RELATED TO->(noun) idea#1
     => idea, thought
   RELATED TO->(noun) ideality#1
     => ideality


--- Grep of noun ideal
beau ideal
carnot's ideal cycle
ego ideal
ideal
ideal gas
ideal solid
idealisation
idealism
idealist
ideality
idealization
idealogue



IN WEBGEN [10000/645]

Wikipedia - Absolute idealism
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https://www.goodreads.com/book/show/10100852-instead-of-the-ideal-debate
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Goodreads author - Rebecca_Rideal
Goodreads author - Liz_Rideal
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https://religion.wikia.org/wiki/Ascetical_theology#Means_for_realizing_the_Christian_ideal
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https://religion.wikia.org/wiki/Eschatology#Idealist
https://religion.wikia.org/wiki/Orthodox_Monasticism#Precursors_of_the_Christian_monastic_ideal
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Kheper - Idealism -- 18
Integral World - Biocentrism, Idealism, Materialism, and the Enigma of Consciousness, Elliot Benjamin
Integral World - Plato's Camera: Paul Churchland's Neural Theory of Ideal Forms, Andrea Diem-Lane
Integral World - David Long's Anti-idealist Arguments are Weak, Rasmus Enbom
Integral World - The Ideal Ascent Thwarted: Why are 'Dominator' Hierarchies recreated with each Subsequent Developmental Hierarchy?, Giorgio Piacenza
Integral World - Why Idealism is Bonkers, Some Reflections on the Philosophy of Bernardo Kastrup, Frank Visser
Integral World - 'Why the Tree Will Continue to Be', Further Musings on the Idealism of Bernardo Kastrup, Frank Visser
Pearl Jam: Restoring Idealism to Rock and Roll
selforum - it is struggle for ideal that has to
selforum - lecture on ideals of republic from
selforum - sri aurobindos ideal is vivid and
selforum - gandhian ideals are plain stupid bankim
selforum - what then shall be our ideal sri
selforum - idealism and panpsychism make easy
wiki.auroville - The_Human_Cycle_%E2%80%94_The_Ideal_of_Human_Unity_%E2%80%94_War_and_Self-Determination
wiki.auroville - The_Human_Cycle_M-bM-^@M-^T_The_Ideal_of_Human_Unity_M-bM-^@M-^T_War_and_Self-Determination
Dharmapedia - Idealism
Psychology Wiki - Evolution_(philosophy)#German_Idealism
Psychology Wiki - German_Idealism
Psychology Wiki - German_idealism
Psychology Wiki - Hindu_Idealism
Psychology Wiki - Hindu_idealism
Psychology Wiki - Idealism
Psychology Wiki - Idealism_(philosophy)
Psychology Wiki - Platonic_idealism
Psychology Wiki - Psychology_Wiki:Stub#Ideal_stub_article
Stanford Encyclopedia of Philosophy - idealism
Stanford Encyclopedia of Philosophy - kant-transcendental-idealism
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The Magilla Gorilla Show (1963 - 1967) - The Magilla Gorilla Show was an animated series for television starring Magilla Gorilla. The series was produced by Hanna-Barbera for Screen Gems between 1963 and 1967, and was originally sponsored in syndication by Ideal Toys from 1964 through 1966. The show had other recurring characters, includi...
Legend of the Galactic Heroes (1988 - 1997) - The 150-year-long stalemate between the two interstellar superpowers, the Galactic Empire and the Free Planets Alliance, comes to an end when a new generation of leaders arises: the idealistic military genius Reinhard von Lohengramm, and the FPA's reserved historian, Yang Wenli.
The Muppets Take Manhattan(1984) - The Muppets graduate from college and decide to take their senior revue on the road. They hit the streets of Manhattan trying to sell their show to producers, finally finding one young and idealistic enough to take their show. After several mishaps and much confusion, things begin to come together f...
Uncle Buck(1989) - When Bob (Garrett M. Brown) and Cindy Russell (Elaine Bromka) have to leave town for a family emergency, they are left with no alternative but to call in Bobs brother, Buck (John Candy), to baby-sit. A jobless, lifelong bachelor with a heart of gold, Buck hardly seems the ideal baby-sitter. Charge...
Close Encounters of the Third Kind(1977) - Spielberg begun his friendly alien ideal with this movie from the late seventies. Roy Neary is a line worker who has a brief but memorable encounter with a UFO in his small town. He is left plagued by visions of an object he cannot decipher and suffers domestic problems as he behaves more and more k...
Fantasia 2000(1999) - A sequel to the 1940 classic, Fantasia 2000 continued the original concept Walt Disney had for a series of Fantasia films. It shares the same ideals of the original film combining animation with classical music including the returning short The Sorcerer's Apprentice featuring Mickey Mouse. This time...
City Hall(1996) - Three A-list screenwriters (Nicholas Pileggi, Bo Goldman, and Paul Schrader) contributed to the script of this idealistic political drama. John Pappas (Al Pacino) is the popular, ethical Mayor of New York; Kevin Calhoun (John Cusack) is his even more idealistic and principled deputy. When a de...
Father Hood(1993) - Deadbeat dads be damned. Patrick Swayze plays a con man who tries to live up to the ideals of "family values" by kidnapping his son and daughter from the evil clutches of a corrupt orphanage and taking them on a cross-country trip in his vintage convertible. To complicate matters, his daughter has b...
The Star Chamber(1983) - The justice system is in very bad condition, or so an idealistic judge named Steven Hardin (Michael Douglas) believes. He eventually comes across a group of judges who take the concept of the kangaroo court to a deadly level.
Rurouni Kenshin Part 1: Origins(2012) - In 1868, after the end of the Bakumatsu war, the former assassin Kenshin Himura promises to defend those in need without killing. Kenshin wanders through Japan with a reverse-edged sword during the transition of the samurai age to the New Age. When Kenshin helps the idealistic Kaoru Kamiya from the...
Happiness Runs(2010) - A young man named Victor realizes the shortcomings of the Utopian ideals on the hippie commune where he was raised. Victor's mother is funding the commune where the guru Insley hypnotizes and seduces women with a technique he calls "running." Insley manipulates the minds of these women so that they...
John And Yoko: A Love Story(1985) - This NBC TV movie from 1985 is an idealized look at the tumultuous relationship between John Lennon and Yoko Ono.
Captain America: The First Avenger(2011) - After being deemed unfit for military service, Steve Rogers volunteers for a top secret research project that turns him into Captain America, a superhero dedicated to defending the USA's ideals.
Killers(2010) - A vacationing woman meets her ideal man, leading to a swift marriage. Back at home, however, their idyllic life is upset when they discover their neighbors could be assassins who have been contracted to kill the couple.
Reds(1981) - A radical American journalist becomes involved with the Communist revolution in Russia and hopes to bring its spirit and idealism to the United States.
The Hairdresser's Husband(1990) - Antoine has always been fascinated with a hairdresser's delicate touch, the beguiling perfume and the figure of a woman with an opulent bosom, moreover, he knew that he would marry one, fulfilling his dream of a perfect and idealised love
Dr. T & The Women(2000) - A wealthy gynecologist's ideal life is thrown into turmoil when the women closest to him begin to affect his life in unexpecting ways.
The Jolson Story(1946) - This movie shows the idealized career of the singer Al Jolson, a little Jewish boy who goes against the will of his father in order to be in showbiz. He becomes a star, falls in love with a non-Jewish dancer, and marries her. In the end he chooses success on the stage.
Dear John(2010) - Director Lasse Hallstrm and screenwriter Jamie Linden collaborate to adapt author Nicholas Sparks' novel about a young soldier who falls for an idealistic college girl. Savannah Curtis (Amanda Seyfried) was on spring break when she first met John Tyree (Channing Tatum), who was home on temporary le...
Death of a Nation(2018) - Dinesh D'Souza compares 45th President Donald Trump to 16th President Abraham Lincoln and shows that the Democratic parties from both eras were critical of those Presidents and their ideals and that they both used fascist regimes.
Amazing Grace (2006) ::: 7.4/10 -- PG | 1h 58min | Biography, Drama, History | 23 February 2007 (USA) -- The idealist William Wilberforce (Ioan Gruffudd) maneuvers his way through Parliament, endeavoring to end the British transatlantic slave trade. Director: Michael Apted Writer:
An Ideal Husband (1999) ::: 6.8/10 -- PG-13 | 1h 37min | Comedy, Romance | 30 June 1999 (USA) -- London 1895: Cabinet minister, Sir Chiltern, and bachelor, Lord Goring, are victims of scheming women. Director: Oliver Parker Writers: Oscar Wilde (play), Oliver Parker (screenplay)
Appropriate Behavior (2014) ::: 6.6/10 -- Not Rated | 1h 26min | Comedy, Drama, Romance | 16 January 2015 (USA) -- Shirin is struggling to become an ideal Persian daughter, politically correct bisexual and hip young Brooklynite but fails miserably in her attempt at all identities. Being without a clich to hold onto can be a lonely experience. Director: Desiree Akhavan Writer:
A Tree Grows in Brooklyn (1945) ::: 8.0/10 -- PG | 2h 9min | Drama, Romance | March 1945 (USA) -- Encouraged by her idealistic if luckless father, a bright and imaginative young woman comes of age in a Brooklyn tenement during the early 1900s. Director: Elia Kazan Writers:
Boogie Nights (1997) ::: 7.9/10 -- R | 2h 35min | Drama | 31 October 1997 (USA) -- Back when sex was safe, pleasure was a business and business was booming, an idealistic porn producer aspires to elevate his craft to an art when he discovers a hot young talent. Director: Paul Thomas Anderson Writer:
Condor ::: TV-MA | 1h | Action, Drama, Thriller | TV Series (2018 ) -- A brilliant, young, idealistic CIA analyst finds himself in the middle of a conspiracy that kills everyone else at his office. Can he, with no field experience, stay alive long enough to get to the bottom of it? Creators:
Coraline (2009) ::: 7.7/10 -- PG | 1h 40min | Animation, Drama, Family | 6 February 2009 (USA) -- An adventurous 11-year-old girl finds another world that is a strangely idealized version of her frustrating home, but it has sinister secrets. Director: Henry Selick Writers: Henry Selick (screenplay), Neil Gaiman (book)
Crisis -- 1h | Action, Drama, Thriller | TV Series (2014) ::: Centers on an idealistic Secret Service agent who finds himself at the center of an international crisis on his first day on the job. In his search for the truth, he will have to cross ... S Creator:
Doom Patrol ::: TV-MA | 1h | Action, Adventure, Comedy | TV Series (2019- ) Episode Guide 25 episodes Doom Patrol Poster -- The adventures of an idealistic mad scientist and his field team of superpowered outcasts. Creator: Jeremy Carver
Doom Patrol ::: TV-MA | 1h | Action, Adventure, Comedy | TV Series (2019 ) -- The adventures of an idealistic mad scientist and his field team of superpowered outcasts. Creator: Jeremy Carver
Everything's Eventual (2009) ::: 6.8/10 -- 1h 18min | Crime, Drama, Horror | 23 October 2009 (USA) -- A young man, who has a unique psychic talent, is recruited by a mysterious company. In return, he is given everything he wants, a house, a car, everything. His situation seems ideal, ... S Director: J.P. Scott Writers:
Ideal Home (2018) ::: 6.4/10 -- Not Rated | 1h 31min | Comedy, Drama | 5 July 2018 (New Zealand) -- A bickering gay couple must now deal with the unexpected task of raising a ten-year-old boy. Director: Andrew Fleming Writer: Andrew Fleming
Kissed (1996) ::: 6.4/10 -- R | 1h 18min | Drama, Romance | 11 April 1997 (USA) -- Over the years, a child's romantic ideals about death blossom into necrophilia, the study of embalming and the most profound relationship of her life. Director: Lynne Stopkewich Writers: Angus Fraser (screenplay), Lynne Stopkewich (screenplay) | 1 more credit
Leave No Trace (2018) ::: 7.2/10 -- PG | 1h 49min | Adventure, Drama | 29 June 2018 (UK) -- A father and his thirteen-year-old daughter are living an ideal existence in a vast urban park in Portland, Oregon when a small mistake derails their lives forever. Director: Debra Granik Writers:
Luce (2019) ::: 6.7/10 -- R | 1h 49min | Drama, Mystery | 23 August 2019 (USA) -- A married couple is forced to reckon with their idealized image of their son, adopted from war-torn Eritrea, after an alarming discovery by a devoted high school teacher threatens his status as an all-star student. Director: Julius Onah Writers:
Luther (2003) ::: 6.6/10 -- PG-13 | 2h 3min | Biography, Drama, History | 26 September 2003 (USA) -- During the early sixteenth century, idealistic German monk Martin Luther, disgusted by the materialism in the Catholic Church, begins the dialogue that will lead to the Protestant Reformation. Director: Eric Till Writers: Camille Thomasson, Bart Gavigan Stars:
Missing (1982) ::: 7.7/10 -- PG | 2h 2min | Biography, Drama, History | 12 March 1982 (USA) -- When an idealistic American writer disappears during the Chilean coup d'tat in September 1973, his wife and father try to find him. Director: Costa-Gavras Writers: Costa-Gavras (screenplay), Donald E. Stewart (screenplay) (as Donald Stewart) | 1 more credit Stars:
Murder in the First (1995) ::: 7.3/10 -- R | 2h 2min | Drama, Thriller | 20 January 1995 (USA) -- An eager and idealistic young attorney defends an Alcatraz prisoner accused of murdering a fellow inmate. The extenuating circumstances: his client had just spent over three years in solitary confinement. Director: Marc Rocco Writer: Dan Gordon Stars:
O Lucky Man! (1973) ::: 7.8/10 -- R | 2h 58min | Comedy, Drama, Fantasy | 20 June 1973 (USA) -- An apprentice coffee salesman has a series of improbable and ironic adventures that seem designed to challenge his naive idealism. Director: Lindsay Anderson Writers: David Sherwin (screenplay), Malcolm McDowell (based on an original idea
Our Idiot Brother (2011) ::: 6.4/10 -- R | 1h 30min | Comedy, Drama | 26 August 2011 (USA) -- A comedy centered on an idealist who barges into the lives of his three sisters. Director: Jesse Peretz Writers: Jesse Peretz (story), Evgenia Peretz (story) | 3 more credits
Reds (1981) ::: 7.3/10 -- PG | 3h 15min | Biography, Drama, History | 25 December 1981 (USA) -- A radical American journalist becomes involved with the Communist revolution in Russia, and hopes to bring its spirit and idealism to the United States. Director: Warren Beatty Writers:
Roman J. Israel, Esq. (2017) ::: 6.5/10 -- PG-13 | 2h 2min | Crime, Drama, Thriller | 22 November 2017 (USA) -- Roman J. Israel, Esq., a driven, idealistic defense attorney, finds himself in a tumultuous series of events that lead to a crisis and the necessity for extreme action. Director: Dan Gilroy Writer:
Shakespeare in Love (1998) ::: 7.1/10 -- R | 2h 3min | Comedy, Drama, History | 8 January 1999 (USA) -- The world's greatest ever playwright, William Shakespeare, is young, out of ideas and short of cash, but meets his ideal woman and is inspired to write one of his most famous plays. Director: John Madden Writers:
Sicario (2015) ::: 7.6/10 -- R | 2h 1min | Action, Crime, Drama | 2 October 2015 (USA) -- An idealistic FBI agent is enlisted by a government task force to aid in the escalating war against drugs at the border area between the U.S. and Mexico. Director: Denis Villeneuve Writer:
The Emperor's Club (2002) ::: 6.9/10 -- PG-13 | 1h 49min | Drama | 22 November 2002 (USA) -- An idealistic prep school teacher attempts to redeem an incorrigible student. Director: Michael Hoffman Writers: Ethan Canin (short story "The Palace Thief"), Neil Tolkin (screenplay)
The Ides of March (2011) ::: 7.1/10 -- R | 1h 41min | Drama, Thriller | 7 October 2011 (USA) -- An idealistic staffer for a new presidential candidate gets a crash course on dirty politics during his stint on the campaign trail. Director: George Clooney Writers: George Clooney (screenplay), Grant Heslov (screenplay) | 2 more
The Last Supper (1995) ::: 6.8/10 -- R | 1h 32min | Comedy, Crime, Drama | 5 April 1996 (USA) -- A group of idealistic, but frustrated, liberals succumb to the temptation of murdering rightwing pundits for their political beliefs. Director: Stacy Title Writer: Dan Rosen (screenplay) Stars:
The Ottoman Lieutenant (2017) ::: 6.6/10 -- R | 1h 46min | Drama, War | 10 March 2017 (USA) -- This movie is a love story between an idealistic American nurse and a Turkish officer in World War I. Director: Joseph Ruben Writer: Jeff Stockwell
The Report (2019) ::: 7.2/10 -- R | 1h 59min | Biography, Crime, Drama | 15 November 2019 (USA) -- Idealistic Senate staffer Daniel J. Jones, tasked by his boss to lead an investigation into the CIA's post 9/11 Detention and Interrogation Program, uncovers shocking secrets. Director: Scott Z. Burns Writer:
The Young Girls of Rochefort (1967) ::: 7.7/10 -- Les demoiselles de Rochefort (original title) -- The Young Girls of Rochefort Poster Two sisters leave their small seaside town of Rochefort in search of romance. Hired as carnival singers, one falls for an American musician, while the other must search for her ideal partner. Director: Jacques Demy Writer: Jacques Demy
To Sir, with Love (1967) ::: 7.7/10 -- Approved | 1h 45min | Drama | 14 June 1967 (USA) -- Idealistic engineer-trainee and his experiences in teaching a group of rambunctious white high school students from the slums of London's East End. Director: James Clavell Writers:
Wall Street: Money Never Sleeps (2010) ::: 6.2/10 -- PG-13 | 2h 13min | Drama | 24 September 2010 (USA) -- Now out of prison but still disgraced by his peers, Gordon Gekko works his future son-in-law, an idealistic stock broker, when he sees an opportunity to take down a Wall Street enemy and rebuild his empire. Director: Oliver Stone Writers:
While at War (2019) ::: 6.9/10 -- Mientras dure la guerra (original title) -- While at War Poster -- Writer Miguel de Unamuno faces himself and his ideals after the 1936's military coup d'etat. Director: Alejandro Amenbar Writers:
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Akame ga Kill! -- -- White Fox -- 24 eps -- Manga -- Action Adventure Drama Fantasy Shounen -- Akame ga Kill! Akame ga Kill! -- Night Raid is the covert assassination branch of the Revolutionary Army, an uprising assembled to overthrow Prime Minister Honest, whose avarice and greed for power has led him to take advantage of the child emperor's inexperience. Without a strong and benevolent leader, the rest of the nation is left to drown in poverty, strife, and ruin. Though the Night Raid members are all experienced killers, they understand that taking lives is far from commendable and that they will likely face retribution as they mercilessly eliminate anyone who stands in the revolution's way. -- -- This merry band of assassins' newest member is Tatsumi, a naïve boy from a remote village who had embarked on a journey to help his impoverished hometown and was won over by not only Night Raid's ideals, but also their resolve. Akame ga Kill! follows Tatsumi as he fights the Empire and comes face-to-face with powerful weapons, enemy assassins, challenges to his own morals and values, and ultimately, what it truly means to be an assassin with a cause. -- -- -- Licensor: -- Sentai Filmworks -- 1,503,646 7.50
Azur Lane -- -- Bibury Animation Studios -- 12 eps -- Game -- Action Military Sci-Fi -- Azur Lane Azur Lane -- When the "Sirens," an alien force with an arsenal far surpassing the limits of current technology, suddenly appeared, a divided humanity stood in complete solidarity for the first time. Four countries—Eagle Union, Royal Navy, Sakura Empire, and Iron Blood—formed Azur Lane, paving the way for the improvement of modern warfare, which led to an initial victory against the common threat. However, this tenuous union was threatened by opposing ideals, dividing the alliance into two. Sakura Empire and Iron Blood broke away and formed the Red Axis, and humanity became fragmented once again. -- -- As a seasoned and experienced fighter, the "Grey Ghost" Enterprise shoulders Azur Lane's hope for ending the war. But behind her stoic persona hides a frail girl, afraid of the ocean. Even so, she continues to fight as she believes that it's the only purpose for her existence. Meanwhile, Javelin, Laffey, and Unicorn—three ships from the union—stumble upon Ayanami, a spy from the Red Axis. Strange as it may seem, they try to befriend her, but as enemies, their efforts are for naught. Still, they persevere in hopes of succeeding one day. -- -- Amidst the neverending conflict within humankind, the keys that could unite a fragmented race might exist: a soldier coming to terms with her mysterious personality and camaraderie between those with different ideals. -- -- 112,848 6.27
Azur Lane -- -- Bibury Animation Studios -- 12 eps -- Game -- Action Military Sci-Fi -- Azur Lane Azur Lane -- When the "Sirens," an alien force with an arsenal far surpassing the limits of current technology, suddenly appeared, a divided humanity stood in complete solidarity for the first time. Four countries—Eagle Union, Royal Navy, Sakura Empire, and Iron Blood—formed Azur Lane, paving the way for the improvement of modern warfare, which led to an initial victory against the common threat. However, this tenuous union was threatened by opposing ideals, dividing the alliance into two. Sakura Empire and Iron Blood broke away and formed the Red Axis, and humanity became fragmented once again. -- -- As a seasoned and experienced fighter, the "Grey Ghost" Enterprise shoulders Azur Lane's hope for ending the war. But behind her stoic persona hides a frail girl, afraid of the ocean. Even so, she continues to fight as she believes that it's the only purpose for her existence. Meanwhile, Javelin, Laffey, and Unicorn—three ships from the union—stumble upon Ayanami, a spy from the Red Axis. Strange as it may seem, they try to befriend her, but as enemies, their efforts are for naught. Still, they persevere in hopes of succeeding one day. -- -- Amidst the neverending conflict within humankind, the keys that could unite a fragmented race might exist: a soldier coming to terms with her mysterious personality and camaraderie between those with different ideals. -- -- -- Licensor: -- Funimation -- 112,848 6.27
Bartender -- -- Palm Studio -- 11 eps -- Manga -- Drama Seinen Slice of Life -- Bartender Bartender -- Hidden in the backstreets of the Ginza district is Eden Hall, a lone bar operated by Ryuu Sasakura, the prodigy bartender who is said to mix the most incredible cocktails anyone has ever tasted. However, not just anyone can find Eden Hall; rather, it is Eden Hall that must find you. Customers of varying backgrounds, each plagued with their own troubles, wander into this bar. Nevertheless, Ryuu always knows the ideal cocktail to console and guide each distraught soul. -- -- TV - Oct 15, 2006 -- 73,299 7.37
Bungou Stray Dogs: Hitori Ayumu -- -- Bones -- 1 ep -- Manga -- Action Mystery Seinen Super Power Supernatural -- Bungou Stray Dogs: Hitori Ayumu Bungou Stray Dogs: Hitori Ayumu -- Armed Detective Agency members discuss the most suitable candidate for the second-in-command. Doppo Kunikida is carrying out official errands as planned in his diary as usual. Unexpectedly, a bomb-related incident occurs, challenging the ideals he has always upheld. When weighing one life over hundreds, how will he proceed? -- -- -- Licensor: -- Funimation -- OVA - Aug 4, 2017 -- 104,845 7.66
Bungou Stray Dogs: Hitori Ayumu -- -- Bones -- 1 ep -- Manga -- Action Mystery Seinen Super Power Supernatural -- Bungou Stray Dogs: Hitori Ayumu Bungou Stray Dogs: Hitori Ayumu -- Armed Detective Agency members discuss the most suitable candidate for the second-in-command. Doppo Kunikida is carrying out official errands as planned in his diary as usual. Unexpectedly, a bomb-related incident occurs, challenging the ideals he has always upheld. When weighing one life over hundreds, how will he proceed? -- -- OVA - Aug 4, 2017 -- 104,845 7.66
Danshi Koukousei no Nichijou Specials -- -- Sunrise -- 6 eps -- Web manga -- Comedy School Shounen Slice of Life -- Danshi Koukousei no Nichijou Specials Danshi Koukousei no Nichijou Specials -- The original gag comedy manga follows the humorous yet "realistic" everyday life of Tadakuni, Hidenori, Yoshitake, and other students at a boys' high school. -- -- This entry refers to the unaired episodes released on the DVDs and BDs. The pre-air specials were all included in the TV series and are not listed separately on MAL. -- -- Episode 1: High School Boys and Ideals -- Episode 2: High School Boys and Loneliness -- Episode 3: High School Boys and Zippers -- Episode 4: High School Boys and Tricks -- Episode 5: High School Boys and Hiccups -- Episode 6: High School Boys and Consideration -- Special - Apr 3, 2012 -- 108,243 7.85
Deca-Dence -- -- Nut -- 12 eps -- Original -- Action Sci-Fi Adventure -- Deca-Dence Deca-Dence -- Far in the future, the lifeforms known as Gadoll suddenly arose as a threat to humanity. The last surviving humans on Earth confine themselves to the Tank, a lower district in the giant mobile fortress Deca-Dence. While the Gears who live on the upper floors are warriors who go out to fight as part of the Power, most Tankers are content to provide support from the backlines, butchering Gadoll meat and reinforcing defenses. Natsume is among those who would rather go to the front lines; undeterred by her prosthetic right arm, she seeks to join the small number of Tanker soldiers who join the Gears in combat. -- -- But despite her peers at the orphanage each receiving their work assignments, Natsume’s enlistment to the Power remains unapproved. In the meantime, she begins a job as a cleaner in an armor repair team led by the hard-nosed and apathetic Kaburagi, who seems to be more than he lets on. Though initially cold to his idealistic subordinate, he soon recognizes in her the potential to upset the status quo of the world. As Natsume’s new mentor, Kaburagi prepares her for the special and unique role as a game-changing bug in the system. -- -- -- Licensor: -- Funimation -- 215,494 7.45
Dr. Stone: Stone Wars -- -- TMS Entertainment -- 11 eps -- Manga -- Sci-Fi Adventure Comedy Shounen -- Dr. Stone: Stone Wars Dr. Stone: Stone Wars -- Senkuu has made it his goal to bring back two million years of human achievement and revive the entirety of those turned to statues. However, one man stands in his way: Tsukasa Shishiou, who believes that only the fittest of those petrified should be revived. -- -- As the snow melts and spring approaches, Senkuu and his allies in Ishigami Village finish the preparations for their attack on the Tsukasa Empire. With a reinvented cell phone model now at their disposal, the Kingdom of Science is ready to launch its newest scheme to recruit the sizable numbers of Tsukasa's army to their side. However, it is a race against time; for every day the Kingdom of Science spends perfecting their inventions, the empire rapidly grows in number. -- -- Reuniting with old friends and gaining new allies, Senkuu and the Kingdom of Science must stop Tsukasa's forces in order to fulfill their goal of restoring humanity and all its creations. With the two sides each in pursuit of their ideal world, the Stone Wars have now begun! -- -- -- Licensor: -- Funimation -- 535,602 8.22
Durarara!!x2 Ten -- -- Shuka -- 12 eps -- Light novel -- Action Mystery Supernatural -- Durarara!!x2 Ten Durarara!!x2 Ten -- In Ikebukuro, the lives of its citizens continue intertwining with each other as if their fates are predestined. Mikado Ryuugamine is now one step closer to his goal of living an exciting life, and in turn, delves deeper into the darker side of Ikebukuro. After gaining absolute control over a former rival, he uses his newfound power as he pleases, purging the Dollars from the inside to mold it into the ideal organization. This proves to be as challenging as it sounds as Mikado must now deal with unwanted outside interference, most notably a re-emerging and dearly missed friend. Meanwhile, Izaya Orihara still has some schemes up his sleeve, although a rival information exchange center has proven to be quite the hindrance, lurking within everyone’s favorite downtown district. Undoubtedly, sooner or later, chaos will strike again. -- -- -- Licensor: -- Aniplex of America -- 322,624 8.00
ef: A Tale of Memories. -- -- Shaft -- 12 eps -- Visual novel -- Mystery Drama Romance -- ef: A Tale of Memories. ef: A Tale of Memories. -- On Christmas Eve, Hiro Hirono runs into Miyako Miyamura, a frivolous girl who "borrows" his bicycle in order to chase down a purse thief. After Hiro finds his bicycle wrecked and Miyako unconscious, the two unexpectedly spend their Christmas Eve together, and when they discover they go to the same high school, their accidental relationship develops even further. This sparks the jealousy of Hiro's childhood friend Kei Shindou, whose pure approach to life catches the eye of Kyosuke Tsutsumi, a womanizing photographer searching for the perfect shot. -- -- Elsewhere, Renji Asou, a boy who dreams of being a girl's knight in shining armor, has a chance encounter with Kei's twin sister—the overly shy Chihiro Shindou, who spends her time reading alone—at an abandoned train station. The two quickly become friends and eventually decide to write a novel together. However, when Renji discovers Chihiro's secret, a disability that causes her to have an eternally ephemeral memory, his childish ideals will be put to the test. -- -- Guided by two mysterious adults, these youths' relationships intertwine in a heart-rending tale of love, rejection, acceptance, and memories. -- -- -- Licensor: -- Sentai Filmworks -- 223,388 7.94
Fate/kaleid liner Prisma☆Illya Movie: Sekka no Chikai -- -- SILVER LINK. -- 1 ep -- Manga -- Action Fantasy Magic -- Fate/kaleid liner Prisma☆Illya Movie: Sekka no Chikai Fate/kaleid liner Prisma☆Illya Movie: Sekka no Chikai -- After succumbing to an unenviable fate, Kiritsugu Emiya has left Shirou Emiya the duty to save mankind in his place. The world is dying and time is ticking, but when the salvation Shirou seeks is at the cost of his only family left—his younger sister—will he still have the heart to pursue this duty? -- -- Shirou is now pressed with the choice to continue being a hero of justice—or become the very evil his ideal has vowed to vanquish. The orphan is alone once again, yet his body is still made of swords. The Fifth Holy Grail War now begins with his oath under snow. -- -- -- Licensor: -- Sentai Filmworks -- Movie - Aug 26, 2017 -- 68,076 7.97
Fate/stay night -- -- Studio Deen -- 24 eps -- Visual novel -- Action Supernatural Magic Romance Fantasy -- Fate/stay night Fate/stay night -- After a mysterious inferno kills his family, Shirou is saved and adopted by Kiritsugu Emiya, who teaches him the ways of magic and justice. -- -- One night, years after Kiritsugu's death, Shirou is cleaning at school, when he finds himself caught in the middle of a deadly encounter between two superhumans known as Servants. During his attempt to escape, the boy is caught by one of the Servants and receives a life-threatening injury. Miraculously, he survives, but the same Servant returns to finish what he started. In desperation, Shirou summons a Servant of his own, a knight named Saber. The two must now participate in the Fifth Holy Grail War, a battle royale of seven Servants and the mages who summoned them, with the grand prize being none other than the omnipotent Holy Grail itself. -- -- Fate/stay night follows Shirou as he struggles to find the fine line between a hero and a killer, his ideals clashing with the harsh reality around him. Will the boy become a hero like his foster father, or die trying? -- -- -- Licensor: -- Geneon Entertainment USA, Sentai Filmworks -- 759,575 7.32
Fate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- -- Licensor: -- Aniplex of America -- Movie - Aug 15, 2020 -- 160,987 8.84
Fate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- Movie - Aug 15, 2020 -- 160,987 8.84
Fate/Zero -- -- ufotable -- 13 eps -- Light novel -- Action Supernatural Magic Fantasy -- Fate/Zero Fate/Zero -- With the promise of granting any wish, the omnipotent Holy Grail triggered three wars in the past, each too cruel and fierce to leave a victor. In spite of that, the wealthy Einzbern family is confident that the Fourth Holy Grail War will be different; namely, with a vessel of the Holy Grail now in their grasp. Solely for this reason, the much hated "Magus Killer" Kiritsugu Emiya is hired by the Einzberns, with marriage to their only daughter Irisviel as binding contract. -- -- Kiritsugu now stands at the center of a cutthroat game of survival, facing off against six other participants, each armed with an ancient familiar, and fueled by unique desires and ideals. Accompanied by his own familiar, Saber, the notorious mercenary soon finds his greatest opponent in Kirei Kotomine, a priest who seeks salvation from the emptiness within himself in pursuit of Kiritsugu. -- -- Based on the light novel written by Gen Urobuchi, Fate/Zero depicts the events of the Fourth Holy Grail War—10 years prior to Fate/stay night. Witness a battle royale in which no one is guaranteed to survive. -- -- -- Licensor: -- Aniplex of America -- 1,142,933 8.33
Gekijou Tanpen Macross Frontier: Toki no Meikyuu -- -- Satelight -- 1 ep -- Original -- Action Military Sci-Fi Music Space Romance Mecha -- Gekijou Tanpen Macross Frontier: Toki no Meikyuu Gekijou Tanpen Macross Frontier: Toki no Meikyuu -- Short screened with Macross Δ Movie 2: Zettai Live!!!. -- Movie - ??? ??, 2021 -- 728 N/A -- -- Aoki Uru: Overture -- -- Gainax -- 1 ep -- - -- Military Sci-Fi -- Aoki Uru: Overture Aoki Uru: Overture -- A short special created by a newly launched Uru in Blue LLP (Limited Liability Partnership) in Singapore that was pre-streamed in 2015. Aoki Uru: Overture is a lead up/preview to the full film. -- Special - ??? ??, 2015 -- 712 N/A -- -- Gasshin Sentai Mechander Robo -- -- - -- 35 eps -- - -- Space Mecha Military Mystery Sci-Fi -- Gasshin Sentai Mechander Robo Gasshin Sentai Mechander Robo -- The Doron Empire from the Ganymede System discovered Earth as an ideal world for them to conquer. The interest of expanding the empire came as a result of the power-hungry General Ozmel who overthrew the current reigning Queen Medusa of the Ganymede System as a start of their universal conquest. -- -- Almost completely succumbed to the empire, Earth is at its last days, and one scientist, Dr. Shikishima, had only one hope in restoring Earth from its alien conquerors--- a massive mecha known as the Mechander Robo, specially programmed and designed to battle these invading aliens from complete takeover of Earth. Along with this awesome fighter machine, Dr. Shikishima also recruited three pilots to be placed behind the Mechander Robo's controls--- the mysterious Jimmy Orion, the scientist's son Ryosuke Shikishima, and Kojiro Hachijima. -- -- Although the primary storyline is Earth battling the Doron Empire, there is something within lead pliot Jimmy Orion's past that was somewhat connected towards the entire storyline. -- TV - Mar 3, 1977 -- 699 5.83
Ginga Eiyuu Densetsu -- -- Artland, Magic Bus -- 110 eps -- Novel -- Military Sci-Fi Space Drama -- Ginga Eiyuu Densetsu Ginga Eiyuu Densetsu -- The 150-year-long stalemate between the two interstellar superpowers, the Galactic Empire and the Free Planets Alliance, comes to an end when a new generation of leaders arises: the idealistic military genius Reinhard von Lohengramm, and the FPA's reserved historian, Yang Wenli. -- -- While Reinhard climbs the ranks of the Empire with the aid of his childhood friend, Siegfried Kircheis, he must fight not only the war, but also the remnants of the crumbling Goldenbaum Dynasty in order to free his sister from the Kaiser and unify humanity under one genuine ruler. Meanwhile, on the other side of the galaxy, Yang—a strong supporter of democratic ideals—has to stand firm in his beliefs, despite the struggles of the FPA, and show his pupil, Julian Mintz, that autocracy is not the solution. -- -- As ideologies clash amidst the war's many casualties, the two strategic masterminds must ask themselves what the real reason behind their battle is. -- -- -- Licensor: -- Sentai Filmworks -- OVA - Jan 8, 1988 -- 239,570 9.06
Ginga Eiyuu Densetsu: Die Neue These - Kaikou -- -- Production I.G -- 12 eps -- Novel -- Action Drama Military Sci-Fi Space -- Ginga Eiyuu Densetsu: Die Neue These - Kaikou Ginga Eiyuu Densetsu: Die Neue These - Kaikou -- For over a century and a half, two interstellar states have wrested for control of the Milky Way. The Galactic Empire, an absolute monarchy ruled by Kaiser Friedrich IV and an entrenched nobility, seeks to suppress the rebels daring to oppose the inviolable crown. The Free Planets Alliance, a representative democracy led by a corrupt High Council, degenerates as its elected leaders⁠ use war and conflict as a way to win popular support. -- -- But this long-standing stalemate between the Empire and the Alliance ends with the rise of two opposing military geniuses. Reinhard von Lohengramm, a minor noble and High Admiral of the Empire through his strategic brilliance and his sister's position as the favored concubine of the Kaiser, dreams of conquering the galaxy and uniting mankind under his iron fist. Meanwhile, Yang Wen-li of the Alliance, an avid historian and reluctant commodore hailed as the Hero of El Facil, uses his tactical prowess to navigate around his leaders' incompetence—and to carve the path to lasting peace. As the war rages on, Reinhard and Yang each strive for their ideals and to secure their place among the stars as the leaders of a new era of galactic heroes. -- -- 65,278 7.71
Ginga Eiyuu Densetsu: Die Neue These - Kaikou -- -- Production I.G -- 12 eps -- Novel -- Action Drama Military Sci-Fi Space -- Ginga Eiyuu Densetsu: Die Neue These - Kaikou Ginga Eiyuu Densetsu: Die Neue These - Kaikou -- For over a century and a half, two interstellar states have wrested for control of the Milky Way. The Galactic Empire, an absolute monarchy ruled by Kaiser Friedrich IV and an entrenched nobility, seeks to suppress the rebels daring to oppose the inviolable crown. The Free Planets Alliance, a representative democracy led by a corrupt High Council, degenerates as its elected leaders⁠ use war and conflict as a way to win popular support. -- -- But this long-standing stalemate between the Empire and the Alliance ends with the rise of two opposing military geniuses. Reinhard von Lohengramm, a minor noble and High Admiral of the Empire through his strategic brilliance and his sister's position as the favored concubine of the Kaiser, dreams of conquering the galaxy and uniting mankind under his iron fist. Meanwhile, Yang Wen-li of the Alliance, an avid historian and reluctant commodore hailed as the Hero of El Facil, uses his tactical prowess to navigate around his leaders' incompetence—and to carve the path to lasting peace. As the war rages on, Reinhard and Yang each strive for their ideals and to secure their place among the stars as the leaders of a new era of galactic heroes. -- -- -- Licensor: -- Funimation -- 65,278 7.71
Grand Blue -- -- Zero-G -- 12 eps -- Manga -- Slice of Life Comedy Seinen -- Grand Blue Grand Blue -- Iori Kitahara moves to the coastal town of Izu for his freshman year at its university, taking residence above Grand Blue, his uncle's scuba diving shop. Iori has high hopes and dreams about having the ideal college experience, but when he enters the shop he is sucked into the alcoholic activities of the carefree members of the Diving Club who frequent the place. Persuaded by upperclassmen Shinji Tokita and Ryuujirou Kotobuki, Iori reluctantly joins their bizarre party. His cousin Chisa Kotegawa later walks in and catches him in the act, earning Iori her utter disdain. -- -- Based on Kenji Inoue and Kimitake Yoshioka's popular comedy manga, Grand Blue follows Iori's misadventures with his eccentric new friends as he strives to realize his ideal college dream, while also learning how to scuba dive. -- -- 459,147 8.41
Hikari to Mizu no Daphne -- -- J.C.Staff -- 24 eps -- Original -- Sci-Fi Mystery Comedy Police Psychological Drama Ecchi -- Hikari to Mizu no Daphne Hikari to Mizu no Daphne -- In the future, water has covered much of the Earth due to the effects of global warming. The orphaned Maia Mizuki, 15, just graduated from middle school and has already applied for employment in the elite paramilitary Ocean Agency, part of the futuristic world government. Only the best, most intelligent, and physically fit students are eligible for admission. Maia, the series' protagonist, is set to become one of the few. -- -- But her ideal life quickly falls apart. To her disappointment, Maia unexpectedly fails her entrance exams. Making matters worse, she promptly gets evicted from her house, pick pocketed, taken hostage, then shot. She is "saved" by two women (Rena and Shizuka) that are part of an unorthodox help-for-hire organization called Nereids (inspired by the Greek mythological Nereids ). With nowhere to go, Maia joins up with Nereids, taking jobs from capturing wanted criminals to chasing stray cats, often with unexpected results. Gloria and Yu later join up with Nereids. -- -- "Daphne" in the title refers to a subplot that starts midway into the series and eventually become important to Maia. "Brilliant Blue" refers to the fact that this is a world covered by water with almost no land. The world consists of vast oceans, a few islands, and floating cities. -- -- (Source: Wikipedia) -- -- Licensor: -- Geneon Entertainment USA, Sentai Filmworks -- 12,564 6.75
Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season -- -- Ajia-Do -- 12 eps -- Light novel -- Slice of Life Fantasy -- Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season Honzuki no Gekokujou: Shisho ni Naru Tame ni wa Shudan wo Erandeiraremasen 2nd Season -- When Myne learns that the Holy Church is in need of mana for their relics, she sees it as her chance to be cured of her life-threatening mana disorder. After seeing their bountiful library, she throws herself headfirst into the Church's grasp and begs to join their order. In exchange for her service and her unusually bountiful supply of mana, Myne is given the blue robes of a noble-born apprentice priestess, despite being a commoner. To Myne, all this talk of mana and nobility is trivial, as she now has access to an unlimited supply of books! -- -- As Myne transitions into the next phase of her life in this new world, she soon learns that achieving her dream has come at a heavy cost. Noble society is severe, unforgiving, and fueled by politics and neglect. She must now deal with the class conflict between the noble-born blue robes and the common-born grey robes, the High Priest's attempts to oust her, and constant behavioral issues from her new retainers. With the help of her family, friends, and the enigmatic Head Priest whose loyalties and motives remain unknown, Myne seeks to overcome these obstacles and continue on the path to becoming her ideal self—the ultimate librarian! -- -- -- Licensor: -- Crunchyroll -- 108,351 8.15
Initial D Third Stage -- -- Studio Deen -- 1 ep -- Manga -- Action Cars Sports Drama Romance Seinen -- Initial D Third Stage Initial D Third Stage -- Takumi Fujiwara is a skilled street racer, but he suffers a crushing loss against the team Emperor's leader Kyoichi Sudou due to his AE86 experiencing an engine failure. Doubting his abilities, the recent high school graduate is then approached by the Akagi RedSuns' team leader Ryousuke Takahashi, who proposes the formation of a professional street racing team. Although it would be the ideal way to improve as a street racer, Takumi remains undecided. -- -- Does the young street racer have what it takes to become a professional? Perhaps Ryousuke and the RedSuns can help him reevaluate his own doubts and misconceptions concerning street racing. However, first and foremost, Takumi decides to settle the score with Kyoichi Sudou... -- -- -- Licensor: -- Funimation -- Movie - Jan 13, 2001 -- 119,184 7.89
IS: Infinite Stratos 2 - World Purge-hen -- -- 8bit -- 1 ep -- Light novel -- Action Sci-Fi Harem Comedy Ecchi Mecha -- IS: Infinite Stratos 2 - World Purge-hen IS: Infinite Stratos 2 - World Purge-hen -- A program called "World Purge" sends illusions to all the girls about their ideal fantasies. -- -- (Source: AICW) -- -- Licensor: -- Sentai Filmworks -- OVA - Nov 26, 2014 -- 65,596 6.92
Jormungand -- -- White Fox -- 12 eps -- Manga -- Action Adventure Seinen -- Jormungand Jormungand -- Brought up in a conflict-ridden environment, child soldier Jonathan "Jonah" Mar hates weapons and those who deal them. But when Koko Hekmatyar, an international arms dealer, takes on Jonah as one of her bodyguards, he has little choice but to take up arms. Along with Koko's other bodyguards, composed mostly of former special-ops soldiers, Jonah is now tasked with protecting Koko and her overly idealistic goal of world peace from the countless dangers that come from her line of work. -- -- Jormungand follows Koko, Jonah, and the rest of crew as they travel the world selling weapons under the international shipping company HCLI. As Koko's work is illegal under international law, she is forced to constantly sidestep both local and international authorities while doing business with armies, private militaries, and militias. With the CIA always hot on her trail, and assassins around every corner, Jonah and the crew must guard Koko and her dream of world peace with their lives or die trying. -- -- -- Licensor: -- Funimation -- TV - Apr 11, 2012 -- 279,590 7.84
Kakumeiki Valvrave 2nd Season -- -- Sunrise -- 12 eps -- Original -- Action Space Mecha -- Kakumeiki Valvrave 2nd Season Kakumeiki Valvrave 2nd Season -- Haruto and his comrades continue to fight against the forces of Dorssia. However, many things remain unanswered in the midst of battle, including the past of L-Elf and his fellow soldier's past, the destiny of the mysterious girl Liselotte, and the feelings of Haruto, Shouko, and Saki. The relationships and loyalty of each and every member of each army will be tested as the clash of ideals and power reaches its climax. -- -- (Source: ANN) -- -- Licensor: -- Aniplex of America -- TV - Oct 10, 2013 -- 82,914 7.29
Les Misérables: Shoujo Cosette -- -- Nippon Animation -- 52 eps -- Novel -- Slice of Life Historical Drama Shoujo -- Les Misérables: Shoujo Cosette Les Misérables: Shoujo Cosette -- In 19th century France, a struggling single mother, Fantine, leaves her three-year-old daughter Cosette in the care of her new acquaintances, the Thernadiers. Unfortunately, Cosette's caretakers prove to be anything but loving, and the poor girl is subjected to repeated abuse and forced servitude. Still, she endures the torment in the hopes of seeing her mother once again. -- -- One night, while doing errands for her host family, Cosette is assisted by an honorable stranger named Jean Valjean. After a brief conversation with the young girl, Jean acknowledges her as the type of person he has been seeking and rescues her from the clutches of the Thernadiers. They make their way to a nearby town where Cosette enjoys a new life thanks to her savior. -- -- Under Jean's guidance, Cosette promises to help others with her newfound freedom. She pledges to heal the nation, ensuring that no one else suffers her fate. Though the road ahead is paved with tragedies left by the French Revolution, this idealistic girl will not rest until France is freed from poverty and suffering. -- -- TV - Jan 7, 2007 -- 22,190 7.87
Lovely� -- Complex -- -- Toei Animation -- 24 eps -- Manga -- Comedy Romance Shoujo -- Lovely� -- Complex Lovely� -- Complex -- Love is unusual for Koizumi Risa and Ootani Atsushi, who are both striving to find their ideal partner in high school—172 cm tall Koizumi is much taller than the average girl, and Ootani is much shorter than the average guy at 156 cm. To add to their plights, their crushes fall in love with each other, leaving Koizumi and Ootani comically flustered and heartbroken. To make matters worse, they're even labeled as a comedy duo by their homeroom teacher due to their personalities and the stark difference in their heights, and their classmates even think of their arguments as sketches. -- -- Lovely� -- Complex follows Koizumi and Ootani as they encourage each other in finding love and become close friends. Apart from their ridiculous antics, they soon find out an unexpected similarity in their music and fashion tastes. Maybe they possess a chemistry yet unknown, but could love ever bloom between the mismatched pair? -- -- -- Licensor: -- Discotek Media -- TV - Apr 7, 2007 -- 452,926 8.05
Luck & Logic -- -- Doga Kobo -- 12 eps -- Card game -- Action Fantasy -- Luck & Logic Luck & Logic -- "Logic" is the concept that governs emotions, abilities, ideals, memories, and all other abstract properties that make up life in various worlds. With its power, however, alien "Foreigners" are able to pass through portals imbued with their respective world's Logic and pose a threat to other worlds. To counter this problem, the Another Logic Counter Agency (ALCA) from the human world of Septpia employs "Logicalists," people with the power to form bonds with the Foreigners who seek peace and share their Logic, tasked with dealing with all possible dangers. -- -- After overloading his powers two years prior, Yoshichika Tsurugi has lost the ability to use Logic in combat, making him no different from a regular citizen. However, his life soon returns to the battlefield when he meets Athena, a Foreigner goddess from the world of Tetra-Heaven. She brings Yoshichika his missing Logic Card, allowing him to become a Logicalist once again. Soon after, Yoshichika forms a contract with Athena and joins ALCA. There, he meets other Logicalists, and only by working with them can he hope to bring an end to the threats once and for all. -- -- -- Licensor: -- Funimation -- 93,549 6.09
Midori no Hibi -- -- Studio Pierrot -- 13 eps -- Manga -- Comedy Drama Romance Ecchi Shounen -- Midori no Hibi Midori no Hibi -- There isn't a single person in Sakuradamon High who hasn't heard the legends about Seiji "The Mad Dog" Sawamura's demonically powerful right hand. His reputation makes it fairly difficult for him to approach girls, and after being rejected 20 times straight, he half-jokingly vows to finish high school with his right hand for a girlfriend. -- -- Much to his surprise, after waking up the next morning, Seiji discovers that his demon right hand has mysteriously turned into a miniature girl, Midori Kasugano, who reveals that she has had a crush on Seiji for the past three years. Because their situation is not ideal for either of them, Seiji attempts to return Midori to normal. But after causing a big misunderstanding at the Kasugano household, the pair decide to keep their predicament between them until a solution is found. Thus begins an odd relationship, and what could be the only chance for Midori to finally be with the one she loves. -- -- -- Licensor: -- Media Blasters, NYAV Post -- TV - Apr 4, 2004 -- 139,618 7.28
Midori no Hibi -- -- Studio Pierrot -- 13 eps -- Manga -- Comedy Drama Romance Ecchi Shounen -- Midori no Hibi Midori no Hibi -- There isn't a single person in Sakuradamon High who hasn't heard the legends about Seiji "The Mad Dog" Sawamura's demonically powerful right hand. His reputation makes it fairly difficult for him to approach girls, and after being rejected 20 times straight, he half-jokingly vows to finish high school with his right hand for a girlfriend. -- -- Much to his surprise, after waking up the next morning, Seiji discovers that his demon right hand has mysteriously turned into a miniature girl, Midori Kasugano, who reveals that she has had a crush on Seiji for the past three years. Because their situation is not ideal for either of them, Seiji attempts to return Midori to normal. But after causing a big misunderstanding at the Kasugano household, the pair decide to keep their predicament between them until a solution is found. Thus begins an odd relationship, and what could be the only chance for Midori to finally be with the one she loves. -- -- TV - Apr 4, 2004 -- 139,618 7.28
Mobile Suit Gundam 0083: The Fading Light of Zeon -- -- Sunrise -- 1 ep -- Original -- Action Sci-Fi Adventure Space Mecha -- Mobile Suit Gundam 0083: The Fading Light of Zeon Mobile Suit Gundam 0083: The Fading Light of Zeon -- U.C. 0083 - Three years after the end of the catastrophic One Year War, peace on Earth and the colonies is shattered by the presence of the Delaz Fleet, a rogue Zeon military group loyal to the ideals of the late dictator Gihren Zabi. Delaz Fleet`s ace pilot Anavel Gato, once hailed as "The Nightmare of Solomon", infiltrates the Federation`s Torrington base in Australia and steals the nuclear-armed Gundam GP02A "Physalis" prototype. Rookie pilot Kou Uraki - with the aid of Anaheim Electronics engineer Nina Purpleton and the crew of the carrier Albion - pilots the Gundam GP01 "Zephyranthes" prototype in an attempt to recover the stolen Gundam unit and prevent another war from breaking out. -- -- (Source: AniDB) -- -- Licensor: -- Nozomi Entertainment -- Movie - Aug 29, 1992 -- 7,330 6.68
Mobile Suit Gundam: Hathaway's Flash -- -- Sunrise -- 1 ep -- Novel -- Action Military Sci-Fi Space Drama Mecha -- Mobile Suit Gundam: Hathaway's Flash Mobile Suit Gundam: Hathaway's Flash -- —Do you know the Nejen? -- If you know it, then I'll take you there— -- -- The year is U.C. 0105. Twelve years have passed since the end of the second Neo Zeon War (Char's Rebellion). Even after "the Axis Shock," which seemed to indicate the future of humanity and the Universal Century, the world is still in a chaotic situation where intermittent military conflicts continue to break out. The Earth Federation government is more corrupt than ever, and its leadership has not only accelerated Earth's pollution, but also implemented an inhuman "Man Hunting" policy in which civilians are forcibly exiled to outer space. -- -- The anti-Federation government organization "Mafty," led by someone called "Mafty Navue Erin," has taken a stand against the corruption of the Earth Sphere. Mafty carries out fierce acts of terrorism, assassinating high officials of the Federation government one after another, but it gains a certain level of support from the populace who are growing more opposed to the Federation government. -- -- The person who calls himself "Mafty" and leads this organization is Hathaway Noa, the son of Bright Noa, an officer of the Earth Federation Forces who once participated in the One Year War. Hathaway himself joined the forces trying to stop Char’s Rebellion. With firsthand knowledge of the ideals and ideologies of Amuro Ray and Char Aznable, he has become a warrior following in their footsteps, and plans to clear a path forward through armed resistance. His destiny, however, is drastically altered as he encounters the Federation Forces officer Kenneth Sleg and a mysterious young beauty named Gigi Andalucia. -- -- (Source: Gundam.info) -- Movie - May 7, 2021 -- 6,999 N/A -- -- MD Geist II: Death Force -- -- Zero-G Room -- 1 ep -- Original -- Action Military Sci-Fi Mecha -- MD Geist II: Death Force MD Geist II: Death Force -- After unleashing the Death Force machines all over the planet Jerra, Geist has kept himself busy by dismantling them one by one. But now he faces a formidable opponent in the form of Krauser, another M.D.S. (Most Dangerous Soldier) who has aligned himself as the only savior of mankind. -- -- (Source: ANN) -- -- Licensor: -- Central Park Media -- OVA - Mar 1, 1996 -- 6,817 5.03
Mobile Suit Gundam: Hathaway's Flash -- -- Sunrise -- 1 ep -- Novel -- Action Military Sci-Fi Space Drama Mecha -- Mobile Suit Gundam: Hathaway's Flash Mobile Suit Gundam: Hathaway's Flash -- —Do you know the Nejen? -- If you know it, then I'll take you there— -- -- The year is U.C. 0105. Twelve years have passed since the end of the second Neo Zeon War (Char's Rebellion). Even after "the Axis Shock," which seemed to indicate the future of humanity and the Universal Century, the world is still in a chaotic situation where intermittent military conflicts continue to break out. The Earth Federation government is more corrupt than ever, and its leadership has not only accelerated Earth's pollution, but also implemented an inhuman "Man Hunting" policy in which civilians are forcibly exiled to outer space. -- -- The anti-Federation government organization "Mafty," led by someone called "Mafty Navue Erin," has taken a stand against the corruption of the Earth Sphere. Mafty carries out fierce acts of terrorism, assassinating high officials of the Federation government one after another, but it gains a certain level of support from the populace who are growing more opposed to the Federation government. -- -- The person who calls himself "Mafty" and leads this organization is Hathaway Noa, the son of Bright Noa, an officer of the Earth Federation Forces who once participated in the One Year War. Hathaway himself joined the forces trying to stop Char’s Rebellion. With firsthand knowledge of the ideals and ideologies of Amuro Ray and Char Aznable, he has become a warrior following in their footsteps, and plans to clear a path forward through armed resistance. His destiny, however, is drastically altered as he encounters the Federation Forces officer Kenneth Sleg and a mysterious young beauty named Gigi Andalucia. -- -- (Source: Gundam.info) -- Movie - May 7, 2021 -- 6,999 N/A -- -- Vandread: Taidou-hen -- -- Gonzo -- 1 ep -- Original -- Action Adventure Comedy Ecchi Mecha Sci-Fi Space -- Vandread: Taidou-hen Vandread: Taidou-hen -- Vandread The First Stage (season one) was immediately followed up by this TV special. This TV special, also known as Vandread Taidouhen Stage (The Movement Stage) was a recap of the first 13 episodes with additional footage. So, Vandread Taidouhen is not really a bridge between Vandread The First Stage and Vandread The Second Stage (season two). It was made to bring new viewers up to date as to what happened during the first season -- -- (Source: AniDB) -- -- Licensor: -- Funimation -- OVA - Jan 21, 2001 -- 6,833 6.79
Mobile Suit Gundam Unicorn: Episode EX - 100 Years of Solitude -- -- Sunrise -- 1 ep -- - -- Drama Mecha Military -- Mobile Suit Gundam Unicorn: Episode EX - 100 Years of Solitude Mobile Suit Gundam Unicorn: Episode EX - 100 Years of Solitude -- Recap of Mobile Suit Gundam, Mobile Suit Zeta Gundam, Mobile Suit Gundam ZZ and Mobile Suit Gundam: Char's Counterattack focusing on Newtype and Zeonism ideals told before UC episode 7. -- -- Included as a bonus on a Volume 7 Blu-ray release of the Mobile Suit Gundam Unicorn OVA. -- Special - May 17, 2014 -- 3,853 6.70
Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! -- -- Studio Pierrot -- 1 ep -- Manga -- Adventure Comedy Supernatural Drama Fantasy Shounen -- Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! -- In a tumultuous effort, the Sunagakure ninjas attempt to repel an unforeseen invasion of mysterious armored warriors on the Land of Wind. Shortly afterwards, the same armored troops led by Temujin—a skilled knight of impressive power—ambush Naruto Uzumaki, Sakura Haruno, and Shikamaru Nara, who are on a mission to recover a lost ferret. Naruto and Temujin engage in a fierce fight that ends with both of them falling off a cliff. -- -- Taken aback by their friend's sudden misfortune, Sakura and Shikamaru witness yet another alarming development: a massive moving structure appears out of nowhere, ravaging any trees and rocks in its path. While Sakura sets off to find Naruto, Shikamaru infiltrates the imposing fortress in hopes of learning more about the critical situation. -- -- Entangled in a relentless conflict, the Konohagakure ninjas join forces with their Sunagakure counterparts to defeat the common enemy. However, amidst the turmoil, a clash between two different visions of an ideal world emerges. -- -- -- Licensor: -- VIZ Media -- Movie - Aug 6, 2005 -- 179,927 6.88
Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! -- -- Studio Pierrot -- 1 ep -- Manga -- Adventure Comedy Supernatural Drama Fantasy Shounen -- Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! Naruto Movie 2: Dai Gekitotsu! Maboroshi no Chiteiiseki Dattebayo! -- In a tumultuous effort, the Sunagakure ninjas attempt to repel an unforeseen invasion of mysterious armored warriors on the Land of Wind. Shortly afterwards, the same armored troops led by Temujin—a skilled knight of impressive power—ambush Naruto Uzumaki, Sakura Haruno, and Shikamaru Nara, who are on a mission to recover a lost ferret. Naruto and Temujin engage in a fierce fight that ends with both of them falling off a cliff. -- -- Taken aback by their friend's sudden misfortune, Sakura and Shikamaru witness yet another alarming development: a massive moving structure appears out of nowhere, ravaging any trees and rocks in its path. While Sakura sets off to find Naruto, Shikamaru infiltrates the imposing fortress in hopes of learning more about the critical situation. -- -- Entangled in a relentless conflict, the Konohagakure ninjas join forces with their Sunagakure counterparts to defeat the common enemy. However, amidst the turmoil, a clash between two different visions of an ideal world emerges. -- -- Movie - Aug 6, 2005 -- 179,927 6.88
Naruto: Shippuuden Movie 6 - Road to Ninja -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Super Power Martial Arts Shounen -- Naruto: Shippuuden Movie 6 - Road to Ninja Naruto: Shippuuden Movie 6 - Road to Ninja -- Returning home to Konohagakure, the young ninja celebrate defeating a group of supposed Akatsuki members. Naruto Uzumaki and Sakura Haruno, however, feel differently. Naruto is jealous of his comrades' congratulatory families, wishing for the presence of his own parents. Sakura, on the other hand, is angry at her embarrassing parents, and wishes for no parents at all. The two clash over their opposing ideals, but are faced with a more pressing matter when the masked Madara Uchiha suddenly appears and transports them to an alternate world. -- -- In this world, Sakura's parents are considered heroes—for they gave their lives to protect Konohagakure from the Nine-Tailed Fox attack 10 years ago. Consequently, Naruto's parents, Minato Namikaze and Kushina Uzumaki, are alive and well. Unable to return home or find the masked Madara, Naruto and Sakura stay in this new world and enjoy the changes they have always longed for. All seems well for the two ninja, until an unexpected threat emerges that pushes Naruto and Sakura to not only fight for the Konohagakure of the alternate world, but also to find a way back to their own. -- -- -- Licensor: -- VIZ Media -- Movie - Jul 28, 2012 -- 236,652 7.66
Naruto: Shippuuden Movie 6 - Road to Ninja -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Super Power Martial Arts Shounen -- Naruto: Shippuuden Movie 6 - Road to Ninja Naruto: Shippuuden Movie 6 - Road to Ninja -- Returning home to Konohagakure, the young ninja celebrate defeating a group of supposed Akatsuki members. Naruto Uzumaki and Sakura Haruno, however, feel differently. Naruto is jealous of his comrades' congratulatory families, wishing for the presence of his own parents. Sakura, on the other hand, is angry at her embarrassing parents, and wishes for no parents at all. The two clash over their opposing ideals, but are faced with a more pressing matter when the masked Madara Uchiha suddenly appears and transports them to an alternate world. -- -- In this world, Sakura's parents are considered heroes—for they gave their lives to protect Konohagakure from the Nine-Tailed Fox attack 10 years ago. Consequently, Naruto's parents, Minato Namikaze and Kushina Uzumaki, are alive and well. Unable to return home or find the masked Madara, Naruto and Sakura stay in this new world and enjoy the changes they have always longed for. All seems well for the two ninja, until an unexpected threat emerges that pushes Naruto and Sakura to not only fight for the Konohagakure of the alternate world, but also to find a way back to their own. -- -- Movie - Jul 28, 2012 -- 236,652 7.66
Neon Genesis Evangelion: The End of Evangelion -- -- Gainax, Production I.G -- 1 ep -- Original -- Sci-Fi Dementia Psychological Drama Mecha -- Neon Genesis Evangelion: The End of Evangelion Neon Genesis Evangelion: The End of Evangelion -- With the final Angel vanquished, Nerv has one last enemy left to face—the humans under Seele's command. -- -- Left in a deep depression nearing the end of the original series, an indecisive Shinji Ikari struggles with the ultimatum presented to him: to completely accept mankind's existence, or renounce humanity's individuality. Meanwhile, at the core of a compromised Nerv, Gendou Ikari and Rei Ayanami approach Lilith in an attempt to realize their own ideals concerning the future of the world. -- -- The End of Evangelion serves as an alternate ending to the polarizing final episodes of Neon Genesis Evangelion. With the fate of the universe hanging in the balance, the climactic final battle draws near. -- -- -- Licensor: -- Manga Entertainment -- Movie - Jul 19, 1997 -- 607,594 8.52
Ore no Imouto ga Konnani Kawaii Wake ga Nai -- -- AIC Build -- 12 eps -- Light novel -- Slice of Life Comedy -- Ore no Imouto ga Konnani Kawaii Wake ga Nai Ore no Imouto ga Konnani Kawaii Wake ga Nai -- Kirino Kousaka embodies the ideal student with equally entrancing looks. Her grades are near perfect, and to cover her personal expenses, she works as a professional model alongside her best friend Ayase Aragaki, who abhors liars and all things otaku. But what Ayase doesn't know is that Kirino harbors a deep, entrenched secret that will soon be brought to light. -- -- At home one day, Kyousuke, Kirino's perfectly average brother, stumbles upon an erotic game that belongs to none other than his seemingly flawless little sister. With her reputation at stake, Kirino places a gag order on her sibling while simultaneously introducing him to the world of eroge and anime. Through Kirino, Kyousuke encounters the gothic lolita Ruri Gokou and the bespectacled otaku Saori Makishima, thus jump-starting an entirely new lifestyle. But as he becomes more and more involved in his little sister's secret life, it becomes that much harder to keep under wraps. -- -- -- Licensor: -- Aniplex of America -- 580,269 7.07
Ozma -- -- Gonzo, LandQ studios -- 6 eps -- Original -- Action Sci-Fi Adventure -- Ozma Ozma -- In the far future, the elevated irradiation from the sun has destroyed the environment of the earth and the birthrate of humans has drastically decreased. The government controls society with an army of cloned soldiers called "Ideal Children (IC)". Sam Coyne is a trader in a desert. One day, he saves a beautiful woman Maya, who has been chased by Theseus, a corps of IC. He shelters her in his trade ship, but the destroyers of Theseus surround Sam and Maya. -- TV - Mar 17, 2012 -- 14,048 6.11
Radiant -- -- Lerche -- 21 eps -- Other -- Action Adventure Fantasy Magic -- Radiant Radiant -- Nemeses—powerful and mysterious demonic entities that fall from the sky and vaporize anything they touch. The only ones who can combat these creatures are Sorcerers, those who have survived an encounter with a Nemesis but were infected in the process. -- -- Seth, a Sorcerer from Pompo Hills, sets out on an adventure to exterminate all these Nemeses. Accompanying him are Doc and Mélie, fellow Sorcerers who share his ideal. Their main objective is to bring about a world where Sorcerers are no longer persecuted for being infected, and to that end, desire to destroy the source of the Nemeses themselves: the mythical Radiant. -- -- 151,188 6.86
Radiant -- -- Lerche -- 21 eps -- Other -- Action Adventure Fantasy Magic -- Radiant Radiant -- Nemeses—powerful and mysterious demonic entities that fall from the sky and vaporize anything they touch. The only ones who can combat these creatures are Sorcerers, those who have survived an encounter with a Nemesis but were infected in the process. -- -- Seth, a Sorcerer from Pompo Hills, sets out on an adventure to exterminate all these Nemeses. Accompanying him are Doc and Mélie, fellow Sorcerers who share his ideal. Their main objective is to bring about a world where Sorcerers are no longer persecuted for being infected, and to that end, desire to destroy the source of the Nemeses themselves: the mythical Radiant. -- -- -- Licensor: -- Funimation -- 151,188 6.86
Red -- -- - -- 1 ep -- Music -- Sci-Fi Music Psychological -- Red Red -- Red is the opening theme for Kagerou Daze: In a Day's performed by GOUACHE. The music video was released on November 3, 2016 on IA Project's official YouTube channel and advertises the film's release at the end. It was also included on the DVD/BD release of Kagerou Daze: In a Day's but lacks the advertisement. The body of the music video is a mash up of the whole franchise, ideally giving the viewer a refresher before the film's release the next day. -- Music - Nov 3, 2016 -- 2,778 6.52
Rurouni Kenshin: Meiji Kenkaku Romantan -- -- Gallop, Studio Deen -- 94 eps -- Manga -- Action Adventure Comedy Historical Romance Samurai Shounen -- Rurouni Kenshin: Meiji Kenkaku Romantan Rurouni Kenshin: Meiji Kenkaku Romantan -- In the final years of the Bakumatsu era lived a legendary assassin known as Hitokiri Battousai. Feared as a merciless killer, he was unmatched throughout the country, but mysteriously disappeared at the peak of the Japanese Revolution. It has been ten peaceful years since then, but the very mention of Battousai still strikes terror into the hearts of war veterans. -- -- Unbeknownst to them, Battousai has abandoned his bloodstained lifestyle in an effort to repent for his sins, now living as Kenshin Himura, a wandering swordsman with a cheerful attitude and a strong will. Vowing never to kill again, Kenshin dedicates himself to protecting the weak. One day, he stumbles across Kaoru Kamiya at her kendo dojo, which is being threatened by an impostor claiming to be Battousai. After receiving help from Kenshin, Kaoru allows him to stay at the dojo, and so the former assassin temporarily ceases his travels. -- -- Rurouni Kenshin: Meiji Kenkaku Romantan tells the story of Kenshin as he strives to save those in need of saving. However, as enemies from both past and present begin to emerge, will the reformed killer be able to uphold his new ideals? -- -- 397,174 8.31
Rurouni Kenshin: Meiji Kenkaku Romantan -- -- Gallop, Studio Deen -- 94 eps -- Manga -- Action Adventure Comedy Historical Romance Samurai Shounen -- Rurouni Kenshin: Meiji Kenkaku Romantan Rurouni Kenshin: Meiji Kenkaku Romantan -- In the final years of the Bakumatsu era lived a legendary assassin known as Hitokiri Battousai. Feared as a merciless killer, he was unmatched throughout the country, but mysteriously disappeared at the peak of the Japanese Revolution. It has been ten peaceful years since then, but the very mention of Battousai still strikes terror into the hearts of war veterans. -- -- Unbeknownst to them, Battousai has abandoned his bloodstained lifestyle in an effort to repent for his sins, now living as Kenshin Himura, a wandering swordsman with a cheerful attitude and a strong will. Vowing never to kill again, Kenshin dedicates himself to protecting the weak. One day, he stumbles across Kaoru Kamiya at her kendo dojo, which is being threatened by an impostor claiming to be Battousai. After receiving help from Kenshin, Kaoru allows him to stay at the dojo, and so the former assassin temporarily ceases his travels. -- -- Rurouni Kenshin: Meiji Kenkaku Romantan tells the story of Kenshin as he strives to save those in need of saving. However, as enemies from both past and present begin to emerge, will the reformed killer be able to uphold his new ideals? -- -- -- Licensor: -- Media Blasters -- 397,174 8.31
Saenai Heroine no Sodatekata ♭ -- -- A-1 Pictures -- 11 eps -- Light novel -- Harem Comedy Romance Ecchi School -- Saenai Heroine no Sodatekata ♭ Saenai Heroine no Sodatekata ♭ -- After finally completing the first route of his visual novel, Blessing Software's producer Tomoya Aki is optimistic about the future of his team and achieving their goal of creating the best game of the season. -- -- However, they still have a long way to go. For one, Megumi Katou still has an incredibly flat personality and is unable to fit the role of Tomoya's ideal heroine. The other members of Blessing Software, Eriri Spencer Sawamura, Utaha Kasumigaoka, and Michiru Hyoudou, often forget she is even there due to her lack of presence and character. -- -- Throughout the development of their game, Blessing Software learns the struggles of working in an industry where deadlines must be met and edits are made constantly, and the hardships of working in a group setting. -- -- 254,378 7.79
Sengoku Night Blood -- -- Typhoon Graphics -- 12 eps -- Game -- Historical Romance Fantasy -- Sengoku Night Blood Sengoku Night Blood -- Set in the flourishing world of Jinga that was formerly a prosperous and peaceful realm, the female protagonist is deemed to be the key to bring back order and to rule this world. -- -- Chaos started when people, specifically soldiers, who have special powers like turning into a vampire and a man-wolf, called the Getsugazoku, fight for their land. These soldiers of different species would put their life on the line and fight as they follow their own thoughts and ideals. Until one day, she was called by a mysterious lady named "Himemiko" due to the protagonist's blood bearing a mysterious power to give strength, healing, and to awake Jingazoku's real form. This is a story of love and war that she must not miss in order to rule the world. -- -- (Source: MAL News) -- 35,634 6.11
Shin Angyo Onshi -- -- OLM Digital -- 1 ep -- Manga -- Action Fantasy -- Shin Angyo Onshi Shin Angyo Onshi -- After wandering through the desert for days, a bitter warrior named Munsu is lost and unable to continue. His life is unexpectedly saved by Mon-ryon, a young man who dreams of becoming a secret agent for Jushin, a once-great country that was recently destroyed. Mon-ryon's goal is to save his girlfriend, Chunhyan, a born fighter who is held captive by the evil Lord Byonand. Then, from out of nowhere, blood begins trickling from his chest. He has been fatally wounded by the Sarinjas, a cannibalistic breed of desert goblin. The quick-thinking Munsu convinces these beasts to spare his life, in exchange for the peaceful handover of Mon-ryon's appetizing corpse. Although skeptical of Mon-ryon's motives, Munsu sets out to continue the mission that the young idealist described. Accompanied by an army of ghost troops, unleashed using the powers of Angyo Onshi, Munsu liberates Chunhyan. After visiting her boyfriend's final resting place, she declares herself Munsu's bodyguard and, together, they set out on a mission to punish those who stripped Jushin of its original glory. -- -- (Source: AniDB) -- -- Licensor: -- ADV Films, Funimation, OLM Digital -- Movie - Dec 4, 2004 -- 16,795 6.87
Shingeki no Kyojin: The Final Season Part 2 -- -- - -- ? eps -- Manga -- Action Military Mystery Super Power Drama Fantasy Shounen -- Shingeki no Kyojin: The Final Season Part 2 Shingeki no Kyojin: The Final Season Part 2 -- Second part of Shingeki no Kyojin: The Final Season. -- TV - Jan ??, 2022 -- 161,248 N/AFate/stay night Movie: Heaven's Feel - III. Spring Song -- -- ufotable -- 1 ep -- Visual novel -- Action Supernatural Magic Fantasy -- Fate/stay night Movie: Heaven's Feel - III. Spring Song Fate/stay night Movie: Heaven's Feel - III. Spring Song -- The Fifth Holy Grail War in Fuyuki City has reached a turning point in which the lives of all participants are threatened as the hidden enemy finally reveals itself. As Shirou Emiya, Rin Toosaka, and Illyasviel von Einzbern discover the true, corruptive nature of the shadow that has been rampaging throughout the city, they realize just how dire the situation is. In order to protect their beloved ones, the group must hold their own against the seemingly insurmountable enemy force—even if some of those foes were once their allies, or perhaps, something more intimate. -- -- As the final act of this chaotic war commences, the ideals Shirou believes will soon be challenged by an excruciating dilemma: is it really possible to save a world where everything seems to have gone wrong? -- -- -- Licensor: -- Aniplex of America -- Movie - Aug 15, 2020 -- 160,987 8.84
Shoujo Kakumei Utena -- -- J.C.Staff -- 39 eps -- Original -- Comedy Drama Fantasy Mystery Psychological Shoujo -- Shoujo Kakumei Utena Shoujo Kakumei Utena -- After meeting a traveling prince who consoled her after the deaths of her parents, Utena Tenjou vowed to become a prince herself. The prince left Utena only with a ring bearing a strange rose crest and a promise that she would meet him again some day. -- -- A few years later, Utena attends Ootori Academy, where she is drawn into a dangerous game. Duelists with rings matching Utena's own compete for a unique prize: the Rose Bride, Anthy Himemiya, and her mysterious powers. When Utena wins Anthy in a duel, she realizes that if she is to free Anthy and discover the secrets behind Ootori Academy, she has only one option: to revolutionize the world. -- -- Shoujo Kakumei Utena blends surrealist imagery and ideas with complex allegories and metaphors to create a unique coming-of-age story with themes including idealism, illusions, adulthood, and identity. -- -- 162,010 8.20
Shoujo Kakumei Utena -- -- J.C.Staff -- 39 eps -- Original -- Comedy Drama Fantasy Mystery Psychological Shoujo -- Shoujo Kakumei Utena Shoujo Kakumei Utena -- After meeting a traveling prince who consoled her after the deaths of her parents, Utena Tenjou vowed to become a prince herself. The prince left Utena only with a ring bearing a strange rose crest and a promise that she would meet him again some day. -- -- A few years later, Utena attends Ootori Academy, where she is drawn into a dangerous game. Duelists with rings matching Utena's own compete for a unique prize: the Rose Bride, Anthy Himemiya, and her mysterious powers. When Utena wins Anthy in a duel, she realizes that if she is to free Anthy and discover the secrets behind Ootori Academy, she has only one option: to revolutionize the world. -- -- Shoujo Kakumei Utena blends surrealist imagery and ideas with complex allegories and metaphors to create a unique coming-of-age story with themes including idealism, illusions, adulthood, and identity. -- -- -- Licensor: -- Central Park Media, Nozomi Entertainment -- 162,010 8.20
Souten Kouro -- -- Madhouse -- 26 eps -- Manga -- Action Adventure Historical -- Souten Kouro Souten Kouro -- Souten Kouro's story is based loosely on the events taking place in Three Kingdoms period of China during the life of the last Chancellor of the Eastern Han Dynasty, Cao Cao (155 – March 15, 220), who also serves as the main character. -- -- The Three Kingdoms period has been a popular theme in Japanese manga for decades, but Souten Kouro differs greatly from most of the others on several points. One significant difference is its highly positive portrayal of its main character, Cao Cao, who is traditionally the antagonist in not only Japanese manga, but also most novel versions of the Three Kingdoms period, including the original 14th century version, Romance of the Three Kingdoms by Luo Guanzhong. Another significant difference from others is that the storyline primarily uses the original historical account of the era, Records of Three Kingdoms by Chen Shou, as a reference rather than the aforementioned Romance of the Three Kingdoms novel. By this, the traditional hero of Romance of the Three Kingdoms, Liu Bei, takes on relatively less importance within the story and is portrayed in a less positive light. Yet, several aspects of the story are in fact based on the novel version, including the employment of its original characters such as Diao Chan, as well as anachronistic weapons such as Guan Yu's Green Dragon Crescent Blade and Zhang Fei's Viper Blade. -- -- A consistent theme throughout the story is Cao Cao's perpetual desire to break China and its people away from its old systems and ways of thinking and initiate a focus on pragmatism over empty ideals. This often puts him at odds with the prevalent customs and notions of Confucianism and those that support them. -- -- (Source: Wikipedia) -- TV - Apr 8, 2009 -- 15,970 7.29
Sword Art Online Alternative: Gun Gale Online -- -- Studio 3Hz -- 12 eps -- Light novel -- Action Fantasy Game Military Sci-Fi -- Sword Art Online Alternative: Gun Gale Online Sword Art Online Alternative: Gun Gale Online -- Clad in desert pink and the size of a mere child, the infamous "Pink Devil" mercilessly hunts down other players in the firearm-centered world of the virtual reality game Gun Gale Online. But in real life, this feared player killer is not quite who anyone would expect. -- -- A shy university student in Tokyo, Karen Kohiruimaki stands in stark contrast to her in-game avatar—in fact, she happens to stand above everyone else too, much to her dismay. Towering above all the people around her, Karen's insecurities over her height reach the point where she turns to the virtual world for an escape. Starting game after game in hopes of manifesting as a cute, short character, she finally obtains her ideal self in the world of Gun Gale Online. Overjoyed by her new persona, she pours her time into the game as LLENN, garnering her reputation as the legendary player killer. -- -- However, when one of LLENN's targets gets the best of her, she ends up meeting Pitohui, a skilled yet eccentric woman. Quickly becoming friends with Karen, Pitohui insists that LLENN participates in Squad Jam, a battle royale that pits teams against one another, fighting until only one remains. Thrust into the heated competition, LLENN must fight with all her wit and will if she hopes to shoot her way to the top. -- -- -- Licensor: -- Aniplex of America -- 445,228 7.04
Tonagura! -- -- Daume -- 13 eps -- Manga -- Comedy Drama Ecchi Romance School -- Tonagura! Tonagura! -- Kazuki has been awaiting 10 years for the day when her neighbours moved back to their old house. She has a crush on Yuuji, whom she considers as her first love but to whom she never managed to express her feelings for him before they moved out. Yuuji often comes over to play with Kazuki, Kazuki's older sister Hatsune and Yuuji's sister Marie when they were kids. Her ideal depiction of Yuuji was soon shattered when he turned out more than she had expected, him acting all ecchi during their reunion. With their parents off in South America, both families must learn to live with each other and rekindle the childhood feelings they shared together. Things get even more crazy as they attend the same school. -- -- (Source: ANN) -- TV - Jul 9, 2006 -- 43,172 6.73
Waga Seishun no Arcadia -- -- Toei Animation -- 1 ep -- - -- Action Adventure Drama Sci-Fi Space -- Waga Seishun no Arcadia Waga Seishun no Arcadia -- Earth has been conquered by the evil Illumidus Empire, with parallels drawn to the U.S. post World War II occupation of Japan. Captain Harlock with a group that will become his life long friends begin their fight against this tyranny visited upon the planet Earth, with no regard to the costs the struggle will have on them, caring only for the ideal of restoring freedom to the people of Earth. -- -- (Source: ANN) -- -- Licensor: -- AnimEigo, Discotek Media -- Movie - Jul 28, 1982 -- 8,269 7.49
Wolf's Rain -- -- Bones -- 26 eps -- Original -- Action Adventure Drama Fantasy Mystery Sci-Fi -- Wolf's Rain Wolf's Rain -- In a dying world, there exists an ancient legend: when the world ends, the gateway to paradise will be opened. This utopia is the sole salvation for the remnants of life in this barren land, but the legend also dictates that only wolves can find their way to this mythical realm. Though long thought to be extinct, wolves still exist and live amongst humans, disguising themselves through elaborate illusions. -- -- A lone wolf named Kiba finds himself drawn by an intoxicating scent to Freeze City, an impoverished town under the rule of the callous Lord Orkham. Here, Kiba discovers that wolves Hige, Tsume, and Toboe have been drawn in by the same aroma. By following the fragrance of "Lunar Flowers," said to be the key to opening the door to their ideal world, the wolves set off on a journey across desolate landscapes and crumbling cities to find their legendary promised land. However, they are not the only ones seeking paradise, and those with more sinister intentions will do anything in their power to reach it first. -- -- 277,381 7.82
Wolf's Rain -- -- Bones -- 26 eps -- Original -- Action Adventure Drama Fantasy Mystery Sci-Fi -- Wolf's Rain Wolf's Rain -- In a dying world, there exists an ancient legend: when the world ends, the gateway to paradise will be opened. This utopia is the sole salvation for the remnants of life in this barren land, but the legend also dictates that only wolves can find their way to this mythical realm. Though long thought to be extinct, wolves still exist and live amongst humans, disguising themselves through elaborate illusions. -- -- A lone wolf named Kiba finds himself drawn by an intoxicating scent to Freeze City, an impoverished town under the rule of the callous Lord Orkham. Here, Kiba discovers that wolves Hige, Tsume, and Toboe have been drawn in by the same aroma. By following the fragrance of "Lunar Flowers," said to be the key to opening the door to their ideal world, the wolves set off on a journey across desolate landscapes and crumbling cities to find their legendary promised land. However, they are not the only ones seeking paradise, and those with more sinister intentions will do anything in their power to reach it first. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- 277,381 7.82
Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku OVA -- -- feel. -- 1 ep -- Light novel -- Comedy Romance School -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku OVA Yahari Ore no Seishun Love Comedy wa Machigatteiru. Zoku OVA -- After accepting a weekend invitation, Hachiman Hikigaya accompanies Isshiki Iroha around the Chiba Prefecture to brainstorm ideas suitable for an ideal date with Hayato Hayama. As the duo wanders from place to place without a plan, they seemingly enjoy each other's company. Yet, through these straightforward and sincere interactions, the meaning behind what it means to be genuine continues to intrigue Hachiman and his outlook for the future of the Volunteer Service Club and its members. -- -- OVA - Oct 27, 2016 -- 180,933 8.07
Yodomi no Sakagi -- -- - -- 1 ep -- Original -- Dementia Drama -- Yodomi no Sakagi Yodomi no Sakagi -- The two of them, all alone at home. All alone with her father's corpse. Memories, ideals, and reality all sink beneath the muck. Everyone is alone. Everyone is in solitude. -- -- (Source: Geidai Animation) -- Movie - ??? ??, 2014 -- 650 5.89
Youkoso Jitsuryoku Shijou Shugi no Kyoushitsu e (TV) -- -- Lerche -- 12 eps -- Light novel -- Psychological Drama School -- Youkoso Jitsuryoku Shijou Shugi no Kyoushitsu e (TV) Youkoso Jitsuryoku Shijou Shugi no Kyoushitsu e (TV) -- On the surface, Koudo Ikusei Senior High School is a utopia. The students enjoy an unparalleled amount of freedom, and it is ranked highly in Japan. However, the reality is less than ideal. Four classes, A through D, are ranked in order of merit, and only the top classes receive favorable treatment. -- -- Kiyotaka Ayanokouji is a student of Class D, where the school dumps its worst. There he meets the unsociable Suzune Horikita, who believes she was placed in Class D by mistake and desires to climb all the way to Class A, and the seemingly amicable class idol Kikyou Kushida, whose aim is to make as many friends as possible. -- -- While class membership is permanent, class rankings are not; students in lower ranked classes can rise in rankings if they score better than those in the top ones. Additionally, in Class D, there are no bars on what methods can be used to get ahead. In this cutthroat school, can they prevail against the odds and reach the top? -- -- -- Licensor: -- Funimation -- 636,343 7.84
Yuru Camp△ -- -- C-Station -- 12 eps -- Manga -- Slice of Life Comedy -- Yuru Camp△ Yuru Camp△ -- While the perfect getaway for most girls her age might be a fancy vacation with their loved ones, Rin Shima's ideal way of spending her days off is camping alone at the base of Mount Fuji. From pitching her tent to gathering firewood, she has always done everything by herself, and has no plans of leaving her little solitary world. -- -- However, what starts off as one of Rin's usual camping sessions somehow ends up as a surprise get-together for two when the lost Nadeshiko Kagamihara is forced to take refuge at her campsite. Originally intending to see the picturesque view of Mount Fuji for herself, Nadeshiko's plans are disrupted when she ends up falling asleep partway to her destination. Alone and with no other choice, she seeks help from the only other person nearby. Despite their hasty introductions, the two girls nevertheless enjoy the chilly night together, eating ramen and conversing while the campfire keeps them warm. And even after Nadeshiko's sister finally picks her up later that night, both girls silently ponder the possibility of another camping trip together. -- -- 332,880 8.27
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Absolute idealism
Actual idealism
Almost ideal demand system
An Ideal Adventure
An Ideal City
An Ideal for Living
An Ideal Husband
An Ideal Husband (1935 film)
An Ideal Husband (2000 film)
An Ideal Husband (disambiguation)
An Ideal Woman
Anza v. Ideal Steel Supply Corp.
Ascending chain condition on principal ideals
Boolean prime ideal theorem
Boston Ideal Opera Company
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Capitalism: The Unknown Ideal
Changhe Ideal
Chika Ideal
Chinese ideals of female beauty
Democratic ideals
Die Ideale
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Different ideal
Draft:Wicks Thermodynamically Ideal Engine Cycle
Dr. Young's Ideal Rectal Dilators
Ego ideal
Epistemological idealism
Eric Rideal
Feminine beauty ideal
Fractional ideal
Free ideal ring
German idealism
Giacomo the Idealist
How to Find the Ideal
Ideal
Idealab
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Idealism in international relations
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Idealistic Studies
Idealist temperament
Idealization and devaluation
Idealized cognitive model
Idealized greenhouse model
Ideal Jawa
Ideal lattice
Ideal Life
Ideal managerial climate
Ideal Marriage: Its Physiology and Technique
Ideal Maternity Home
Ideal (newspaper)
Idealno loa
Ideal norm
Idealno tvoja
Ideal observer analysis
Ideal (order theory)
Ideal point
Ideal polyhedron
Ideal quotient
Ideal Records
Ideal ring bundle
Ideal (ring theory)
Ideal (set theory)
Ideal sheaf
Ideal solution
Ideal theory
Ideal Toy Company
Ideal triangle
Ideal (TV series)
Ideal type
Ideal Woman Sought
Ideal World
Italian idealism
James Madison Program in American Ideals and Institutions
Japanese female beauty practices and ideals
Krull's principal ideal theorem
List of Ideal TV affiliates
Maximal ideal
Minimal ideal
Minimal prime ideal
Monomial ideal
Motion Picture Alliance for the Preservation of American Ideals
Multiplier ideal
National Ideal College
Nuevo Ideal Municipality
Objective idealism
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Prime ideal
Prime ideal theorem
Primitive ideal
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Principal ideal domain
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Pseudoideal
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Regular ideal
RidealWalker coefficient
Scale-free ideal gas
Sigma-ideal
Spleen and Ideal
Splitting of prime ideals in Galois extensions
SS Ideal X
Structure theorem for finitely generated modules over a principal ideal domain
Subjective idealism
Symbolic power of an ideal
System of Transcendental Idealism
Test ideal
The Fall of Ideals
The Highest Ideals
The Ideal City
The Ideal Couple
The Ideal Gnome Expedition
The Ideal Scout
The Ideal Woman
The Thin Ideal
Timeline of German idealism
Transcendental idealism
United Gas Pipe Line Co. v. Ideal Cement Co.
USS Ideal (AMc-85)
USS Idealia (SP-125)



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