classes ::: difficulties,
children :::
branches ::: incapacity
see also :::

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object:incapacity
class:difficulties

--- QUOTES
A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty.
~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti

Behind the sorrow and lonliness, behind the emptiness and the feeling of incapacity, there is the golden light of the Divine Presence shining soft and warm.
~ The Mother, White Roses

The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire.
~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity

These ideas of incapacity are absurd, they are the negation of the truth of progress - what cannot be done today, will be done another day, if the aspiration is there.
~ The Mother, Words Of The Mother II

Length of time is no proof of an ultimate incapacity to arriveit is only a sign that there is something in oneself which has to be overcome.
~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance


Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light.
~ Sri Aurobindo, Essays Divine And Human

What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.
~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother,

Nobility: the incapacity for any pettiness either of sentiments or of action.


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

TOPICS
SEE ALSO


AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_IV
Life_without_Death
My_Burning_Heart
old_bookshelf
Spiral_Dynamics
The_Categories
The_Life_Divine
The_Seals_of_Wisdom
The_Wit_and_Wisdom_of_Alfred_North_Whitehead

IN CHAPTERS TITLE
1.20_-_Death,_Desire_and_Incapacity

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.05_-_Letters_to_a_Child
0.06_-_INTRODUCTION
01.02_-_Natures_Own_Yoga
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
0.12_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.02_-_Lines_of_the_Descent_of_Consciousness
02.07_-_The_Descent_into_Night
02.14_-_Panacea_of_Isms
03.13_-_Human_Destiny
03.15_-_Towards_the_Future
04.07_-_Readings_in_Savitri
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.06_-_The_Role_of_Evil
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
1.001_-_The_Aim_of_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.04_-_Descent_into_Future_Hell
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_The_Ego_and_the_Dualities
1.08_-_Civilisation_and_Barbarism
1.08_-_The_Change_of_Vision
1.08_-_The_Synthesis_of_Movement
1.10_-_The_Three_Modes_of_Nature
1.11_-_The_Change_of_Power
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.13_-_And_Then?
1.1.4_-_The_Physical_Mind_and_Sadhana
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.16_-_Man,_A_Transitional_Being
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.2.01_-_The_Call_and_the_Capacity
1.2.07_-_Surrender
1.2.08_-_Faith
1.20_-_Death,_Desire_and_Incapacity
1.21_-_The_Ascent_of_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.24_-_The_Killing_of_the_Divine_King
1.25_-_The_Knot_of_Matter
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.4.01_-_The_Divine_Grace_and_Guidance
1914_07_10p
1914_08_06p
1914_08_08p
1914_10_11p
1915_01_02p
1917_03_30p
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1953-07-22
1953-08-05
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1956-03-20
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
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-28_-_Freedom_and_Divine_Will
1958-06-04_-_New_birth
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_11_28
1959-11-25
1960_11_12?_-_49
1960_11_14?_-_51
1960-11-26
1960-12-13
1961-01-10
1961-01-17
1961-02-25
1961-03-17
1961-04-18
1962_02_03
1962-02-06
1962-06-06
1962-07-04
1962-07-21
1962-09-05
1963-04-20
1963-05-15
1963_05_15
1963-06-19
1963-07-10
1963-08-07
1963-08-31
1963-10-05
1963-10-16
1963-12-21
1964-01-08
1964-07-22
1964-09-16
1964_09_16
1964-10-10
1964-10-30
1964-11-21
1965-05-19
1965-09-25
1966-01-31
1966-03-26
1966-07-27
1966-07-30
1966-08-03
1966-09-17
1967-01-25
1967-02-18
1967-05-20
1967-06-14
1967-08-02
1967-08-19
1967-08-26
1967-10-11
1967-12-08
1968-03-02
1968-09-21
1968-10-26
1968-11-16
1968-12-04
1969-02-08
1969-02-19
1969-04-30
1969-05-10
1969-05-17
1969-05-24
1969_08_31_-_141
1969-11-29
1969-12-20
1970-01-17
1970_02_01
1970-03-14
1970-03-25
1971-03-17
1971-04-14
1971-07-03
1971-10-27
1971-12-18
1972-05-17
1972-07-26
1.rb_-_Fra_Lippo_Lippi
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_THE_EXPANSION_OF_LIFE
2.03_-_On_Medicine
2.03_-_The_Purified_Understanding
2.04_-_The_Divine_and_the_Undivine
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Release_from_Subjection_to_the_Body
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.12_-_The_Realisation_of_Sachchidananda
2.1.3.1_-_Students
2.1.3.3_-_Reading
2.13_-_The_Difficulties_of_the_Mental_Being
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.2_-_Sorrow_and_Suffering
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.02_-_The_Supermind_or_Supramental
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.08_-_The_Mother's_Help_in_Difficulties
3.02_-_The_Great_Secret
3.06_-_The_Sage
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.09_-_The_Cause_of_Indias_Decline
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.02_-_Yoga_and_Skill_in_Works
32.12_-_The_Evolutionary_Imperative
3.3.1_-_Illness_and_Health
3.4.1.01_-_Poetry_and_Sadhana
3-5_Full_Circle
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
4.03_-_Mistakes
4.06_-_Purification-the_Lower_Mentality
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.14_-_The_Power_of_the_Instruments
4.18_-_Faith_and_shakti
4.2.4_-_Time_and_CHange_of_the_Nature
4.25_-_Towards_the_supramental_Time_Vision
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
5.02_-_Perfection_of_the_Body
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
BOOK_X._-_Porphyrys_doctrine_of_redemption
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Meno
r1912_12_16
r1913_09_13
r1914_01_15
r1914_04_19
r1917_03_07
r1920_02_21
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Aleph
The_Coming_Race_Contents
the_Eternal_Wisdom
The_Riddle_of_this_World
Timaeus

PRIMARY CLASS

difficulties
SIMILAR TITLES
incapacity

DEFINITIONS

incapacity ::: lack of ability, qualification, or strength; esp. to receive.

incapacity ::: n. --> Want of capacity; lack of physical or intellectual power; inability.
Want of legal ability or competency to do, give, transmit, or receive something; inability; disqualification; as, the inacapacity of minors to make binding contracts, etc.


INCAPACITY. ::: There is a part in the physical and vital consciousness of every human being that has not the will for sadhana, docs not feel the capacity for it, distrusts any hope or promise of a spiritual future and is inert and indifferent to any such thing. At one period in the course of the sadhana this rises up and one feels identified with it.

aM-LM-^Dn.a ::: "the life-energy as it acts in support of the mental activitiesM-bM-^@M-^], also called suM-LM-^Dks.ma praM-LM-^Dn.a; the praM-LM-^Dn.a in its psychological aspect, which, however, normally "leans on the physical life, limits itself by the nervous force of the physical being, limits thereby the operations of the mind and becomes the link of its dependence on the body and its subjection to fatigue, incapacity, disease, disorderM-bM-^@M-^].

anM-DM-1M-LM-^DsM-LM-^AataM-LM-^D (anishata) ::: incapacity; same as anM-DM-1M-LM-^DsM-LM-^AabhaM-LM-^Dva. anisata

asaM-LM-^Dmarthya ::: incapacity. asamarthya

asM-LM-^Aakti (ashakti) ::: incapacity; lack of sM-LM-^Aakti. asakti asam asamahita aM-LM-^Dhita asM-LM-^A asanta-manusa

AufklM-CM-$rung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist AufklM-CM-$rung? 1784). In its historical perspective, the AufklM-CM-$rung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word AufklM-CM-$rung 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, M-BM-' 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 M-CM-

Avidya (Sanskrit) AvidyM-DM-^A [from a not + vidyM-DM-^A knowledge, wisdom] Nescience rather than ignorance; it implies absence of wisdom rather than inherent incapacity, and is the result of illusion producing ignorance. Hence ignorance of spiritual things. See also VIDYA

darkness ::: M-bM-^@M-^\Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human visionM-bM-^@M-^Ys limited range.M-bM-^@M-^] Essays Divine and Human

deafness ::: n. --> Incapacity of perceiving sounds; the state of the organs which prevents the impression which constitute hearing; want of the sense of hearing.
Unwillingness to hear; voluntary rejection of what is addressed to the understanding.


disability ::: n. --> State of being disabled; deprivation or want of ability; absence of competent physical, intellectual, or moral power, means, fitness, and the like.
Want of legal qualification to do a thing; legal incapacity or incompetency.


disablement ::: n. --> Deprivation of ability; incapacity.

dvandva (dwandwa) ::: duality; any of the pairs of opposites that "are the positive and negative terms in which the ego soul of the lower nature enjoys the universeM-bM-^@M-^], freedom from which is part of the mukti or liberation of the nature, also applied to pairs of related terms that are not opposites, such as hunger and thirst; the "discordant and divided experienceM-bM-^@M-^] that consists of "an oscillation between or a mixture of constant pairs of contrariesM-bM-^@M-^], due to "an ignorance which is unable to seize on the spiritual truth of things and concentrates on the imperfect appearances, but meets them not with a mastery of their inner truth, but with a strife and a shifting balance of attraction and repulsion, capacity and incapacity, liking and disliking, pleasure and pain, joy and sorrow, acceptance and repugnanceM-bM-^@M-^]. dvandva rragadvesa

incapability ::: n. --> The quality of being incapable; incapacity.
Want of legal qualifications, or of legal power; as, incapability of holding an office.


incapacitation ::: n. --> The act of incapacitating or state of being incapacitated; incapacity; disqualification.

incapacities ::: pl. --> of Incapacity

incompetency ::: n. --> The quality or state of being incompetent; want of physical, intellectual, or moral ability; insufficiency; inadequacy; as, the incompetency of a child hard labor, or of an idiot for intellectual efforts.
Want of competency or legal fitness; incapacity; disqualification, as of a person to be heard as a witness, or to act as a juror, or of a judge to try a cause.


incontinency ::: n. --> Incapacity to hold; hence, incapacity to hold back or restrain; the quality or state of being incontinent; want of continence; failure to restrain the passions or appetites; indulgence of lust; lewdness.
The inability of any of the animal organs to restrain the natural evacuations, so that the discharges are involuntary; as, incontinence of urine.


Indeterminacy Used in science to mean that the investigation of intra-atomic phenomena has (for the time being) reached the limits of human power to determine the behavior of a particle. The Heisenberg principle of uncertainty states that it is impossible to increase the accuracy of measurement of the velocity of a particle without by this very observational act introducing an uncertainty into the determination of its position. The attempt to represent phenomena as a chain of cause and effect must lead sooner or later to a point where we can no longer trace the cause M-bM-^@M-^T not because causes vanish, but because of the imperfection of our observation and of our instruments, so that the chain of causation continues until we lose track of it because of incapacity. Hence we are unable to predict the behavior of a particle. Subsequent investigation may enable us to carry the chain of causation farther, but the process cannot go on indefinitely without carrying us beyond the physical plane. The standards of measurement successfully adopted for molar physics and for phenomena within terrestrial limits have proved inadequate for the definition of phenomena outside those limits; and both theory and experiment show that these standards are largely conceptual and must be changed to suit new conditions.

inefficiency ::: n. --> The quality of being inefficient; want of power or energy sufficient; want of power or energy sufficient for the desired effect; inefficacy; incapacity; as, he was discharged from his position for inefficiency.

ingenerabillty ::: n. --> Incapacity of being engendered or produced.

insanity ::: n. --> The state of being insane; unsoundness or derangement of mind; madness; lunacy.
Such a mental condition, as, either from the existence of delusions, or from incapacity to distinguish between right and wrong, with regard to any matter under action, does away with individual responsibility.


insufficiency ::: n. --> The quality or state of being insufficient; want of sufficiency; deficiency; inadequateness; as, the insufficiency of provisions, of an excuse, etc.
Want of power or skill; inability; incapacity; incompetency; as, the insufficiency of a man for an office.


Kiyozawa Manshi. (M-fM-8M-^EM-fM-2M-"M-fM-:M-^@M-dM-9M-^K) (1863-1903). Meiji-era Japanese Buddhist leader in the HIGASHI-HONGANJIHA of JoDO SHINSHu. Kiyozawa was born into a poor warrior class family in a small town east of Nagoya and ordained in 1878 as a Higashi-Honganji priest. After studying Western philosophy at college and graduate school in Tokyo, he served his sect as an educator. In 1888, he was appointed principal of a Higashi-Honganji middle school in Kyoto and taught Western philosophy at a Higashi-Honganji seminary. In 1890, however, Kiyozawa left his position as principal to lead a rigorous ascetic life, wearing Buddhist robes, separating himself from his family, and living on simple food. Around this time, Kiyozawa launched a reform movement within Higashi-Honganji to return the school to the spirit of its founder, SHINRAN (1173-1262), and to make its ecclesiastical structure conform better to modern secular society, such as by having its deacons elected democratically. However, his movement failed and he was excommunicated in 1897. After being reinstated a year later, Kiyozawa again played an important role in the sect's education, serving in 1901 and 1902 as a dean of Higashi-Honganji's newly founded college (present-day otani University). He died at the age of forty from the tuberculosis he had contracted during his practice of asceticism. Kiyozawa is credited with popularizing the TANNISHo, a short collection of Shinran's sayings that previously were not widely known. Kiyozawa emphasized individual religious experience, in which the adherent's self-awareness of his or her incapacity for moral perfection would instead prompt the adept to realize the truth of salvation through absolute reliance on the infinite. Kiyozawa argued that such individual spiritual realization could contribute to the welfare of society at large. Although Kiyozawa's thought was not widely accepted during his own age, it influenced a younger generation of Higashi-Honganji scholars, such as Akegarasu Haya (1877-1967), Soga Ryojin (1875-1971), and Kaneko Dai'ei (1881-1976), who later became leading intellectual figures in the sect.

light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.M-bM-^@M-^] *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.M-bM-^@M-^] *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.M-bM-^@M-^] The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.M-bM-^@M-^] Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


M-bM-^@M-^\Our incapacity does not matterM-bM-^@M-^Tthere is no human being who is not in his parts of nature incapableM-bM-^@M-^Tbut the Divine Force also is there. If one puts oneM-bM-^@M-^Ys trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.M-bM-^@M-^] Letters on Yoga

M-bM-^@M-^\Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human visionM-bM-^@M-^Ys limited range.

One ought not to settle down into a fixed idea of oneM-bM-^@M-^Ys own incapacity or allow it to become an obsession ; for such an atti- tude has no true justification and unnecessarily renders the way harder. Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer.

::: "Our incapacity does not matter M-bM-^@M-^T there is no human being who is not in his parts of nature incapable M-bM-^@M-^T but the Divine Force also is there. If one puts one"s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.M-bM-^@M-^] Letters on Yoga

Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range. For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere. God is everywhere and wherever God is, there is Light.
   Ref: CWSA Vol. 12, Page: 188


Potentiality: See Dynamis. Power: In general: the physical, mental and moral ability to act or to receive an action; the general faculty of doing, making, performing, realizing, achieving, producing or succeeding; ability, capacity, virtue, virtuality, potency, potentiality, faculty, efficacy, efficacity, efficiency, operative causality, process of change or becoming; natural operative force, energy, vigor, strength, or effective condition applied or applicable to work; person, agent, body, institution, government or state, having or exercising an ability to act in accordance with its nature and functions; spirit, divinity, deity, superhuman agent, supernatural principle of activity; an attribute or name of God; in theology, an order of angels; in law the authority, capacity or right to exercise certain natural and legal prerogatives, also, the authority vestcd in a person by law; influence, prerogative, force. A. In psychology, power is sometimes synonymous with faculty (q.v.). It also means a quality which renders the nature of an individual agent apt to elicit certain physical and moral actions. Hence, power is a natural endowment enabling the intellect to condition the will and thus create hibits and virtues, in a higher degree, power is a moral disposition enabling the individual to cultivate his perfectibility. The distinction between powers is given by the distinction of their actions. Powers are acthe or operative, and passive or receptive; they are immediate or remote. Even impotence and incapacity are not different in kind from power, but simply in degree. These Aristotelian views on power, including its ontological interpretation, have held the ground for centuries, and we find them partly also in Hobbes and Locke who defined power as the ability to make or to receive change. Hume's analysis of power showed it to be an illusion; and with the advent of positivism and experimental psychology, this concept lost much of its value. The notion of power has been used by Fechner in his doctrine and law concerning the relation between stimuli and sensations.

rajas ::: (etymologically) "the shiningM-bM-^@M-^]; (in the Veda) the antariks.a,"the middle world, the vital or dynamic planeM-bM-^@M-^] between heaven (the mental plane) and earth (the physical); "luminous powerM-bM-^@M-^] established in this intermediate realm; (post-Vedic) the second of the three modes (trigun.a) of the energy of the lower prakr.ti, the gun.a that is "the seed of force and actionM-bM-^@M-^] and "creates the workings of energyM-bM-^@M-^]; it is a deformation of tapas or pravr.tti, the corresponding quality in the higher prakr.ti, and is converted back into pure tapas or pravr.tti in the process of traigun.yasiddhi. This kinetic force "has its strongest hold on the vital natureM-bM-^@M-^], where it "turns always to action and desireM-bM-^@M-^], but "finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; therefore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conM-oM-,M-^Bict for possession which is distressed in its every step by a limiting incapacity,^L disappointment and sufferingM-bM-^@M-^].

shiftless ::: a. --> Destitute of expedients, or not using successful expedients; characterized by failure, especially by failure to provide for one&

sM-LM-^Aama (shama; cM-LM-'ama) ::: quietude, peace, calm; rest, quiescence, passama sivity; the "divine peace and tranquil eternal reposeM-bM-^@M-^] which replaces tamas in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, "a divine calm, which is not an inertia and incapacity of action, but a perfect power, sM-LM-^Aakti, holding in itself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activityM-bM-^@M-^].

M-XM-(M-[M-^LM-ZM-^FM-XM-'M-XM-1M-ZM-/M-[M-^L bM-DM-+-chM-DM-^AragM-DM-+; bM-DM-+ = without, chM-DM-^Ara = remedy; helplessness, inability, incapacity

Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.M-bM-^@M-^] *Essays Divine and Human

tamas ::: darkness, obscurity; [one of the three gunas]: the mode of ignorance and inertia, the force of inconscience (translates in quality as incapacity and inaction) .

tamas ::: darkness; the lowest of the three modes (trigun.a) of the energy of the lower prakr.ti, the gun.a that is "the seed of inertia and non-intelligenceM-bM-^@M-^], the denial of rajas and sattva, and "dissolves what they create and conserveM-bM-^@M-^]; it is a deformation of sM-LM-^Aama, the corresponding quality in the higher prakr.ti, "an obscurity which mistranslates, we may say, into inaction of power and inaction of knowledge the Spirit"s eternal principle of calm and reposeM-bM-^@M-^], and it is converted back into pure sM-LM-^Aama in the process of traigun.yasiddhi. This principle of inertia "is strongest in material nature and in our physical beingM-bM-^@M-^];^L its "stigmata . . . are blindness and unconsciousness and incapacity and unintelligence, sloth and indolence and inactivity and mechanical routine and the mind"s torpor and the life"s sleep and the soul"s slumberM-bM-^@M-^].

TAMAS. ::: One of the three gut^as, fundamental qualities or modes of Nature ; principle of inertia of consciousness and force ; translates in quality as obscurity and incapacity and inaction.

The gunas affect every part of our natural being. They have indeed their strongest relative hold in the three different members of it, mind, life and body. Tamas, the principle of inertia, is strongest in material nature and in our physical being. The action of this principle is of two kinds, inertia of force and inertia of knowledge. Whatever is predominantly governed by Tamas, tends in its force to a sluggish inaction and immobility or else to a mechanical action which it does not possess, but is possessed by obscure forces which drive it in a mechanical round of energy; equally in its consciousness it turns to an inconscience or enveloped subconscience or to a reluctant, sluggish or in some way mechanical conscious action which does not possess the idea of its own energy, but is guided by an idea which seems external to it or at least concealed from its active awareness. Thus the principle of our body is in its nature inert, subconscient, incapable of anything but a mechanical and habitual self-guidance and action: though it has like everything else a principle of kinesis and a principle of equilibrium of its state and action, an inherent principle of response and a secret consciousness, the greatest portion of its rajasic motions are contributed by the lifepower and all the overt consciousness by the mental being. The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, th
   refore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; th
   refore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience. The principle of sattwa has its strongest hold in the mind; not so much in the lower parts of the mind which are dominated by the rajasic life-power, but mostly in the intelligence and the will of the reason. Intelligence, reason, rational will are moved by the nature of their predominant principle towards a constant effort of assimilation, assimilation by knowledge, assimilation by a power of understanding will, a constant effort towards equilibrium, some stability, rule, harmony of the conflicting elements of natural happening and experience. This satisfaction it gets in various ways and in various degrees of acquisition. The attainment of assimilation, equilibrium and harmony brings with it always a relative but more or less intense and satisfying sense of ease, happiness, mastery, security, which is other than the troubled and vehement pleasures insecurely bestowed by the satisfaction of rajasic desire and passion. Light and happiness are the characteristics of the sattwic guna. The whole nature of the embodied living mental being is determined by these three gunas.
   Ref: CWSA Vol. 23-24, Page: 684-685


The idea of the three essential modes of Nature is a creation of the ancient Indian thinkers and its truth is not at once obvious, because it was the result of long psychological experiment and profound internal experience. Th
   refore without a long inner experience, without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilise. Still certain broad indications may help the seeker on the Way of Works to understand, analyse and control by his assent or
   refusal the combinations of his own nature. These modes are termed in the Indian books qualities, gunas, and are given the names sattva, rajas, tamas. Sattwa is the force of equilibrium and translates in quality as good and harmony and happiness and light; rajas is the force of kinesis and translates in quality as struggle and effort, passion and action; tamas is the force of inconscience and inertia and translates in quality as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, these distinctions are valid also in physical Nature. Each thing and every existence in the lower Prakriti contains them and its process and dynamic form are the result of the interaction of these qualitative powers.
   Ref: CWSA Vol. 23-24, Page: 232-233


The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, th
   refore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; th
   refore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience.
   Ref: CWSA Vol. 23-24, Page: 684-85


these openings in oneM-bM-^@M-^Ys nature and ieam to close them perma- nently to such attacks or to throw out the intruders at once or as soon as possible. The recurrence is no proof of a funda- mental incapacity ; if one takes the right inner attitude, it can and will be overcome. 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 lime He will reveal His Presence.

udaM-LM-^DsM-DM-1M-LM-^DnataM-LM-^D ::: the state of being udaM-LM-^DsM-DM-1M-LM-^Dna; the indifference to the udasinata dvandvas or dualities that comes from "being seated above, superior to all physical and mental touchesM-bM-^@M-^], the second stage of passive / negative samataM-LM-^D: "the soul"s impartial high-seatedness looking down from above on the M-oM-,M-^Bux of forms and personalities and movements and forcesM-bM-^@M-^], regarding the "passions of the mind as things born of the illusion of the outward mentality or inferior movements unworthy of the calm truth of the single and equal spirit or a vital and emotional disturbance to be rejected by the tranquil observing will and dispassionate intelligence of the sageM-bM-^@M-^]; indifference of various other .^L kinds, due to "either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the willM-bM-^@M-^]; see rajasic udaM-LM-^DsM-DM-1M-LM-^DnataM-LM-^D, sattwic udaM-LM-^DsM-DM-1M-LM-^DnataM-LM-^D, tamasic udaM-LM-^DsM-DM-1M-LM-^DnataM-LM-^D, trigun.aM-LM-^DtM-DM-1M-LM-^Dta udaM-LM-^DsM-DM-1M-LM-^DnataM-LM-^D.



QUOTES [27 / 27 - 239 / 239]


KEYS (10k)

   21 Sri Aurobindo
   5 The Mother
   1 Patanjali

NEW FULL DB (2.4M)

   21 Sri Aurobindo
   5 The Mother
   5 Paulo Coelho
   4 Yann Martel
   4 Idries Shah
   4 Emil M Cioran
   4 Ana s Nin
   3 Viktor E Frankl
   3 Thomas Jefferson
   3 Robinson Jeffers
   3 Immanuel Kant
   3 Friedrich Nietzsche
   3 Erich Fromm
   2 William Blake
   2 Thucydides
   2 Tahereh Mafi
   2 Suze Orman
   2 Robert Musil
   2 Marcus Aurelius
   2 Marcel Proust

1:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
2:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
3:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
4:A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
5:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
6:One ought not to settle down into a fixed idea of one's own incapacity or allow it to become an obsession. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity,
7:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
8:Behind the sorrow and lonliness, behind the emptiness and the feeling of incapacity, there is the golden light of the Divine Presence shining soft and warm.
   ~ The Mother, White Roses,
9:Hunger in the vital parts becomes craving of Desire in the mentalised life, straining of Will in the intellectual or thinking life. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
10:These ideas of incapacity are absurd, they are the negation of the truth of progress - what cannot be done today, will be done another day, if the aspiration is there.
   ~ The Mother, Words Of The Mother II,
11:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
12:wings that do not form a community like us-When the incapacity to hurt and goodness are fully developed in him who has attained to the enlightened culture of the soul, there is a complete absence of enmity towards men, as also, towards the animals who are near to him ~ Patanjali, the Eternal Wisdom
13:powers of freedom from subjection to the body :::
   By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvelously increased, doubled, tripled, decupled.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 346,
14:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human,
15:What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother,
16:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.
   ~ Sri Aurobindo, Letters On Yoga - IV,
17:Nobility and Refinement
Nobility: the incapacity for any pettiness either of sentiments or of action.
*
Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.
*
Dignity affirms its worth, but demands nothing.
*
Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.
*
Dignity in the physical: above all bargaining.
*
Psychic dignity refuses to accept anything that lowers or debases.
*
Refinement: gradually grossness is eliminated from the being.
*
Sensitivity: one of the results of the refinement of the being.
*
Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II,
18:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition.
...
Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge.
~ Sri Aurobindo, The Synthesis Of Yoga, The Freedom from Subjection to the Being,
19:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
20:Three things you must have, - consciousness, - plasticity and - unreserved surrender.
   For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.
   All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [58],
21:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
22:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 302,
23:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
24:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.

~ The Mother, Questions And Answers 1953, 175,
25:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
26:28 August 1957
Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."
The Supramental Manifestation, SABCL, Vol. 16, p. 56

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

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

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

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

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

(Silence)

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

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

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

(Silence)

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

The Supreme contemplating His own Image.
~ The Mother, Questions And Answers 1957-1958,
27:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. 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.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
1:Prudence is a rich, ugly, old maid courted by incapacity. ~ william-blake, @wisdomtrove
2:Bigotry is an incapacity to conceive seriously the alternative to a proposition. ~ g-k-chesterton, @wisdomtrove
3:Don't be discouraged by your incapacity to dispel darkness from the world. Light your little candle and step forward. ~ mata-amritanandamayi, @wisdomtrove
4:That which compels us to create a substitute for ourselves is not the external lack of objects, but our incapacity to lovingly include a thing outside of ourselves ~ carl-jung, @wisdomtrove
5:Can the mind see the truth of its own incapacity to know the unknown? Surely if I see very clearly that my mind cannot know the unknown, there is absolute quietness. ~ jiddu-krishnamurti, @wisdomtrove
6:What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. ~ viktor-frankl, @wisdomtrove
7:The old incapacity. Interrupted my writing for barely ten days and already cast out. Once again prodigious efforts stand before me. You have to dive down, as it were, and sink more rapidly than that which sinks in advance of you. ~ franz-kafka, @wisdomtrove
8:When I look back on my past and think how much time I wasted on nothing, how much time has been lost in futilities, errors, laziness, incapacity to live; how little I appreciated it, how many times I sinned against my heart and soul-then my heart bleeds. Life is a gift, life is happiness, every minute can be an eternity of happiness. ~ fyodor-dostoevsky, @wisdomtrove
9:On the occasions when I have pondered over men's various activities, the dangers and worries they are exposed to at Court or at war, from which so many quarrels, passions, risky, often ill-conceived actions and so on are born, I have often said that man's unhappiness springs from one thing alone, his incapacity to stay quietly in one room. ~ blaise-pascal, @wisdomtrove
10:All warfare is based on deception. Therefore, when capable, feign incapacity; when active, inactivity. When near, make it appear that you are far away; when far away, that you are to lure him; feign disorder and strike him. When he concentrates, prepare against him; where he is strong, avoid him. Anger his general and confuse him. Pretend inferiority and encourage his arrogance. ~ sun-tzu, @wisdomtrove
11:Incapacity to appreciate certain types of beauty may be the condition sine qua non for the appreciation of another kind; the greatest capacity both for enjoyment and creation is highly specialized and exclusive, and hence the greatest ages of art have often been strangely intolerant. The invectives of one school against another, perverse as they are philosophically, are artistically often signs of health, because they indicate a vital appreciation of certain kinds of beauty, a love of them that has grown into a jealous passion. ~ george-santayana, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Beggars market their incapacity. ~ Mason Cooley,
2:The only abnormality is the incapacity to love. ~ Anais Nin,
3:The only abnormality is the incapacity to love. ~ Ana s Nin,
4:The only abnormality is the incapacity to love.” —Anaïs Nin ~ Zane,
5:Prudence is a rich, ugly old maid courted by incapacity. ~ William Blake,
6:Inability, human incapacity, is the only boundary to an art. ~ Emile Zola,
7:Inability, human incapacity, is the only boundary to an art. ~ mile Zola,
8:Prudence is a rich, ugly, old maid courted by incapacity. ~ William Blake,
9:The incapacity to name is a good symptom of disturbance. ~ Roland Barthes,
10:Our power resides in our incapacity to know how alone we are. ~ Emil M Cioran,
11:The obscurity of a writer is generally in proportion to his incapacity. ~ Quintilian,
12:Cunning and treachery are the offspring of incapacity. ~ Francois de La Rochefoucauld,
13:He is strong and pain is worse to the strong, incapacity is worse. ~ Robinson Jeffers,
14:The laziness of adolescence is a rehearsal for the incapacity of old age. ~ Idries Shah,
15:... He is strong and pain is worse to the strong, incapacity is worse. ~ Robinson Jeffers,
16:Bigotry is an incapacity to conceive seriously the alternative to a proposition. ~ G K Chesterton,
17:Laziness - The laziness of adolescence is a rehearsal for the incapacity of old age. ~ Idries Shah,
18:The fundamental premise of liberalism is the moral incapacity of the American people. ~ Alan Keyes,
19:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
20:Bigotry is an incapacity to conceive seriously the alternative to a proposition. ~ Gilbert K Chesterton,
21:Capable people do not understand incapacity; clever people do not understand stupidity. ~ Doris Lessing,
22:Immaturity is the incapacity to use one's intelligence without the guidance of another. ~ Immanuel Kant,
23:Our works, whatever they may be, derive from our incapacity to kill or to kill ourselves. ~ Emil M Cioran,
24:Our works, whatever they may be, derive from our incapacity to kill or to kill ourselves. ~ Emile M Cioran,
25:incapacity for true dialogue implies an incapacity for tolerance, self-reflection and empathy. ~ Azar Nafisi,
26:Hell is the incapacity to be other than the creature one finds oneself ordinarily behaving as. ~ Aldous Huxley,
27:Man is often not defeated by the storm itself, but by his incapacity to handle the storm! ~ Mehmet Murat ildan,
28:Our nonviolence in respect of the Government is a result of our incapacity for effective violence. ~ Mahatma Gandhi,
29:ECCENTRICITY, n. A method of distinction so cheap that fools employ it to accentuate their incapacity. ~ Ambrose Bierce,
30:Greed harms you: generosity helps you. This is why is has been said: 'Greed is the mother of incapacity'. ~ Idries Shah,
31:Greed harms you: generosity helps you. This is why it has been said: 'Greed is the mother of incapacity'. ~ Idries Shah,
32:No man can exactly calculate the capacity of human genius and stupidity, nor the incapacity of will. ~ B H Liddell Hart,
33:Her incapacity to recognise change made her children conceal their views from her as Archer concealed his; ~ Edith Wharton,
34:In business be as able as you can, but do not be cunning; cunning is the dark sanctuary of incapacity. ~ Lord Chesterfield,
35:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
36:Our incapacity to comprehend other cultures stems from our insistence on measuring things in our own terms. ~ Arthur Erickson,
37:close some doors today. not because of pride, incapacity or arrogance, but simply because they lead you nowhere ~ Paulo Coelho,
38:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
39:Close some doors today. Not because of pride, incapacity, or arrogance, but simply because they lead you nowhere. ~ Paulo Coelho,
40:Was it the forgetfulness of old age or personal incapacity that made the man able to say please but not thank you? ~ Yann Martel,
41:Close some doors. Not because of pride, incapacity or arrogance, but simply because they no longer lead somewhere. ~ Paulo Coelho,
42:What now on the other hand makes people sociable is their incapacity to endure solitude and thus themselves. ~ Arthur Schopenhauer,
43:There is a true weakness in American thought today: their incapacity to be interested in the intelligence of evil. ~ Bernard Henri Levy,
44:What is ridiculous about human beings, Doctor,' the prince said, 'is actually their total incapacity to be ridiculous ~ Thomas Bernhard,
45:The capacity of any conqueror is more likely than not to be an illusion produced by the incapacity of his adversary. ~ George Bernard Shaw,
46:Don't be discouraged by your incapacity to dispel darkness from the world. Light your little candle and step forward. ~ Mata Amritanandamayi,
47:Homelessness is the actor's fate; physical incapacity to attain what is most required and desired by such a spirit as I am a slave to. ~ Edwin Booth,
48:incapacity to commit oneself to any value system beyond one supplying self-serving needs usually indicates severe narcissistic pathology. The ~ Otto F Kernberg,
49:Lunacy 5.11 At common law, idiots are subject to a permanent legal incapacity to vote, but persons of unsound mind may vote during lucid intervals. ~ J K Rowling,
50:The price of training is always a certain trained incapacity: the more we know how to do something, the harder it is to learn to do it differently. ~ Abraham Kaplan,
51:A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
52:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
53:One ought not to settle down into a fixed idea of one’s own incapacity or allow it to become an obsession. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity,
54:Seemingly the most easy of crafts, drawing is the one which reveals most tellingly our incapacity to sustain true vision and our acquiescence to the ready-made. ~ Rico Lebrun,
55:That which compels us to create a substitute for ourselves is not the external lack of objects, but our incapacity to lovingly include a thing outside of ourselves ~ Carl Jung,
56:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
57:“That which compels us to create a substitute for ourselves is not the external lack of objects, but our incapacity to lovingly include a thing outside of ourselves.” ~ Carl Jung,
58:At the time there was a strong feeling in the streets that the authorities were to blame for their incapacity to dispose of the invaders without all this inconvenience. ~ H G Wells,
59:The history of man is a graveyard of great cultures that came to catastrophic ends because of their incapacity for planned, rational, voluntary reaction to challenge. ~ Erich Fromm,
60:Behind the sorrow and lonliness, behind the emptiness and the feeling of incapacity, there is the golden light of the Divine Presence shining soft and warm.
   ~ The Mother, White Roses,
61:And the great difference between man and monkey is in the larynx, he said, in the incapacity to frame delicately different sounding symbols by which thought could be sustained ~ H G Wells,
62:The right to live and triumph is today earned with the same qualifications one requires to be interned in a madhouse: amorality, hypomania and an incapacity for thought. ~ Fernando Pessoa,
63:Calvin: Know what I pray for?
Hobbes: What?
Calvin: The strength to change what I can, the inability to accept what I can't, and the incapacity to tell the difference. ~ Bill Watterson,
64:In this negative frame, the quickest ticket to heaven, enlightenment, or salvation is “unworthiness” itself, or at least a willingness to face our own smallness and incapacity. ~ Richard Rohr,
65:I wondered where Cohn got that incapacity to enjoy Paris. Possibly from Mencken. Mencken hates Paris, I believe. So many young men get their likes and dislikes from Mencken. ~ Ernest Hemingway,
66:The party which is out sees nothing but graft and incapacity in the party which is in; and the party which is in sees nothing but greed and animosity in the party which is out. ~ Agnes Repplier,
67:Hunger in the vital parts becomes craving of Desire in the mentalised life, straining of Will in the intellectual or thinking life. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
68:capable, feign incapacity; when active, inactivity. When near, make it appear that you are far away; when far away, that you are near. Pretend inferiority and encourage his arrogance. ~ Steve Bein,
69:Throw a puppy into the water. If it swims, well. If it sinks, well. But do not tie a rope around its throat and weight it with a brick and then assert its incapacity to keep afloat. ~ Olive Schreiner,
70:Stop listening to the bombastic loudmouths on the radio and television and the Internet. To hell with them. They don’t want anything done for the public good. Our incapacity is their livelihood ~ John McCain,
71:These ideas of incapacity are absurd, they are the negation of the truth of progress - what cannot be done today, will be done another day, if the aspiration is there.
   ~ The Mother, Words Of The Mother II,
72:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
73:While I am proud of a number of accomplishments, there are real costs to being unreasonable. Long hours. Too little time with family. A near incapacity for, as they say, stopping and smelling the roses. ~ Eli Broad,
74:The worst conceivable government would be by philosophers; they botch every natural process with theory; their ability to make speeches and multiply ideas is precisely the sign of their incapacity for action. ~ Will Durant,
75:A principle is a principle and in no case can it be watered down because of our incapacity to live it in practice. We have to strive to achieve it, and the striving should be conscious, deliberate and hard. ~ Mahatma Gandhi,
76:What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. ~ Viktor E Frankl,
77:And, hence, to manage it. For if, as Thucydides warned two thousand years earlier, words in crises can lose their meaning, leaving in the “ability to see all sides of a question [an] incapacity to act on any,”82 ~ John Lewis Gaddis,
78:Every profound dissatisfaction is of a religious nature: our failures derive from our incapacity to conceive of paradise and to aspire to it, as our discomforts from the fragility of our relations with the absolute. ~ Emile M Cioran,
79:Flaubert's famous sentence, "Madame Bovary, c'est moi" ("Madame Bovary, she is me"), in reality means, " Madame Bovary, c'est nous" ("Madame Bovary, she is us"), in our modern incapacity to live a "good-enough" life. ~ Sophie Barthes,
80:What a mother hen I am become!” he said soberly. “If I were my old self I should not start at every shadow, and be alarmed when you stumble, but one’s anxiety rises in proportion to one’s incapacity to do anything about it. ~ Zen Cho,
81:Both strength of mind and body are necessary, strengths which in the last few months have deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me. ~ Pope Benedict XVI,
82:You don’t really want to crash down the whole universe just to satisfy your situational unease or your incapacity to see the whole picture, do you? You don’t want a life based on your failure to understand life, right? ~ Charles D Ambrosio,
83:Many a time since have I noticed, in persons of Ginevra Fanshawe's light, careless temperament, and fair, fragile style of beauty, an entire incapacity to endure: they seem to sour in adversity, like small beer in thunder. ~ Charlotte Bront,
84:The old incapacity. Interrupted my writing for barely ten days and already cast out. Once again prodigious efforts stand before me. You have to dive down, as it were, and sink more rapidly than that which sinks in advance of you. ~ Franz Kafka,
85:In The Red Book Jung finds his way to this task and sees it belongs to each of us: we must face the lowest in us, our “incapacity,” which is all we exclude when we identify with our ruling principle. ~ Ann Belford Ulanov, Madness and Creativity,
86:I did not believe what he was saying, but I bore him no ill-will for that, for I had inherited from my mother and grandmother their incapacity for resentment even of far worse offenders, and their habit of never condemning anyone ~ Marcel Proust,
87:What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic. ~ Viktor E Frankl,
88:Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are. ~ Paulo Coelho,
89:No matter who you are and what you have in this life, every single one of you needs the following three documents: A will A revocable living trust with an incapacity clause An advance directive and durable power of attorney for health care ~ Suze Orman,
90:So-called professional mathematicians have, in their reliance on the relative incapacity of the rest of mankind, acquired for themselves a reputation for profundity very similar to the reputation for sanctity possessed by theologians. ~ Georg C Lichtenberg,
91:We cannot go on as we are with 2.6 million people on incapacity benefit, 500,000 of them are under 35. Are we really saying there are half a million people in this country under 35 who are simply too ill to work? I don’t think that’s right. ~ David Cameron,
92:All wars derive from lack of empathy: the incapacity of one to understand and accept the likeness or difference of another. Whether in nations or the encounters of race and sex, competition then replaces compassion, subjection excludes mutuality. ~ Marya Mannes,
93:In modern life the world belongs to the stupid, the insensitive and the disturbed. The right to live and triumph is today earned with the same qualifications one requires to be interned in a madhouse: amorality, hypomania and an incapacity for thought. ~ Fernando Pessoa,
94:But the lucidity of her old age allowed her to see, and she said so many times, that the cries of children in their mothers' wombs are not announcements of ventriloquism or a faculty for prophecy but an unmistakable sign of an incapacity for love. ~ Gabriel Garc a M rquez,
95:Slowed down by a sense of hopelessness in all his decisions and movements, he suffered from bitter sadness, and his incapacity solidified into a pain that often sat like a nosebleed behind his forehead the moment he tried to make up his mind to do something. ~ Robert Musil,
96:Slowed down by a sense of hopelessness in all his decisions and
movements, he suffered from bitter sadness, and his incapacity solidified into a pain that often sat like a nosebleed behind his forehead the moment he tried to make up his mind to do something. ~ Robert Musil,
97:There's something really interesting about current urbanism: the only model is the universal model, and there is increasingly incapacity to consider the virtues and the qualities that are there, and then to build on them. The only thing is complete transformation. ~ Rem Koolhaas,
98:wings that do not form a community like us—When the incapacity to hurt and goodness are fully developed in him who has attained to the enlightened culture of the soul, there is a complete absence of enmity towards men, as also, towards the animals who are near to him ~ Patanjali,
99:Some people live to be seventy, sometimes eighty years old believing there is always something new just around the corner, as they say; in the end they practically have to be killed or at least reduced to a state of serious incapacity to get them to see reason. ~ Michel Houellebecq,
100:And this accident came about...?"Through nature's unpredictability not man's incapacity. No errors were committed in our maneuvers. Nevertheless, we can't prevent a loss of balance from taking its toll. One may defy human laws, but no one can withstand the laws of nature. ~ Jules Verne,
101:It is not accidental that the most unsympathetic characters in Austen's novels are those who are incapable of genuine dialogue with others. They rant. They lecture. They scold. This incapacity for true dialogue implies an incapacity for tolerance, self-reflection and empathy. ~ Azar Nafisi,
102:Neurotic anxiety, therefore, is that which occurs when the incapacity for coping adequately with threats is not objective but subjective - I.e., is due not to objective weakness but to inner psychological patterns and conflicts which prevent the individual from using his powers. ~ Rollo May,
103:In the stress of modern life, how little room is left for that most comfortable vanity that whispers in our ears that failures are not faults! Now we are taught from infancy that we must rise or fall upon our own merits; that vigilance wins success, and incapacity means ruin ~ Agnes Repplier,
104:Neurology’s favourite word is ‘deficit’, denoting an impairment or incapacity of neurological function: loss of speech, loss of language, loss of memory, loss of vision, loss of dexterity, loss of identity and myriad other lacks and losses of specific functions (or faculties). ~ Oliver Sacks,
105:The coward’s fear of death stems in large part from his incapacity to love anything but his own body. The inability to participate in others’ lives stands in the way of his developing any inner resources sufficient to overcome the terror of death. — J. Glenn Gary, The Warriors ~ Sebastian Junger,
106:I realized I had let my own incapacity to recover from my past shrink my world so that it was big enough for only me. It was hitting me now, really for the first time, how being fucked up can turn into a form of narcissism. So that I barely acknowledged that others might need something from me. ~ Koethi Zan,
107:It is the cult of self that is killing the United States. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity and self-importance ; a need for constant stimulation; a penchant for lying, deception and manipulation; and the incapacity for remorse or guilt. ~ Chris Hedges,
108:The seat I had taken was marked for the use of the elderly and handicapped, but had another claimant come, a figure like Charles, for instance, I would have been prepared to leave the train, when my stop came, with a lurching gait or limb held awry to designate my previously unguessed incapacity. ~ Alan Hollinghurst,
109:The spirit of philosophy is one of free inquiry. It suspects all authority. Its function is to trace the uncritical assumptions of human thought to their hiding places, and in this pursuit it may finally end in denial or a frank admission of the incapacity of pure reason to reach the ultimate reality. ~ Muhammad Iqbal,
110:I wonder at my incapacity for easy banter, smooth conversation, empty words to fill awkward moments. I don't have a closet filled with umms and ellipses ready to insert at the beginnings and ends of sentences. I don't know how to be a verb, an adverb, any kind of modifier. I'm a noun through and through. ~ Tahereh Mafi,
111:Many of us grow up thinking of mistakes as bad, viewing errors as evidence of fundamental incapacity. This negative thinking pattern can create a self-fulfilling prophecy, which undermines the learning process. To maximize our learning it is essential to ask: "How can we get the most from every mistake we make?" ~ Tony Buzan,
112:The habits and addictions of the amateur are conscious or unconscious self-inflicted wounds. Their payoff is incapacity. When we take our M1903 Springfield and blow a hole in our foot, we no longer have to face the real fight of our lives, which is to become who we are and to realize our destiny and our calling. ~ Steven Pressfield,
113:Carlyle, a man of strong words and attitudes, a rhetorician out of necessity, constantly aroused by the craving for a strong faithas well as by the feeling of an incapacity for it (Min this respect a typical romantic!).... Fundamentally, Carlyle is an English atheist who makes it a point of honor not to be one. ~ Friedrich Nietzsche,
114:A guide, on finding a man who has lost his way, brings him back to the right path—he does not mock and jeer at him and then take himself off. You also must show the unlearned man the truth, and you will see that he will follow. But so long as you do not show it him, you should not mock, but rather feel your own incapacity. ~ Epictetus,
115:Boys like to fight, and of course, it’s in their nature. But as they grow up and their vocabulary expands, they will find the right words to express themselves and the violence will subside. Brutality is just the result of frustration, the incapacity to express oneself in words. Without words, people often resort to fists. ~ Marc Levy,
116:Ultimate meaning necessarily exceeds and surpasses the finite intellectual capacities of man... What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic. ~ Viktor E Frankl,
117:Properly speaking, altruism is an absurdity. Women are self-sacrificing in direct proportion to their incapacity to offer anything but this sacrifice. They sacrifice what they never had: a self. The cry of the deserted woman, 'What have I done to deserve this?' reveals at once the false emotional economy that she has been following. ~ Germaine Greer,
118:The incapacity of a weak and distracted government may often assume the appearance and produce the effects of a treasonable correspondence with the public enemy. If Alaric himself had been introduced into the council of Ravenna, he would probably have advised the same measures which were actually pursued by the ministers of Honorius. ~ Edward Gibbon,
119:English’s drive to exploit the new and the alien, its zeal in robbing words from other languages, its incapacity to feel qualms over the matter, its museum-size overabundance of vocabulary, its shoulder-shrug approach to spelling, its don’t-worry-be-happy concern for grammar—the result was a language whose colour and wealth Henry loved. ~ Yann Martel,
120:The vast majority of us are far more capable than we realize. We grow up with parents, teachers, bosses all telling us what we can’t do. Don’t touch it; you’ll break it. They mean well, but they leave us with a sense of our own incapacity. When the day comes, if it comes, that you begin to believe in yourself, the world will be yours. ~ Jack McDevitt,
121:When I look back on my past and think how much time I wasted on nothing, how much time has been lost in futilities, errors, laziness, incapacity to live; how little I appreciated it, how many times I sinned against my heart and soul-then my heart bleeds. Life is a gift, life is happiness, every minute can be an eternity of happiness. ~ Fyodor Dostoevsky,
122:On the occasions when I have pondered over men's various activities, the dangers and worries they are exposed to at Court or at war, from which so many quarrels, passions, risky, often ill-conceived actions and so on are born, I have often said that man's unhappiness springs from one thing alone, his incapacity to stay quietly in one room. ~ Blaise Pascal,
123:The proscribing any citizen as unworthy the public confidence by laying upon him an incapacity of being called to offices of trust and emolument unless he profess or renounce this or that religious opinion is depriving him injuriously of those privileges and advantages to which, in common with his fellow citizens, he has a natural right. ~ Thomas Jefferson,
124:The vast majority of us are far more capable than we realize. We grow up with parents, teachers, bosses all telling us what we can’t do. Don’t touch it; you’ll break it. They mean well, but they leave us with a sense of our own incapacity. When the day comes, if it comes, that you begin to believe in yourself, the world will be yours. —Mara ~ Jack McDevitt,
125:When I look back on my past and think how much time I wasted on nothing, how much time has been lost in futilities, errors, laziness, incapacity to live; how little I appreciated it, how many times I sinned against my heart and soul — then my heart bleeds. Life is a gift, life is happiness, every minute can be an eternity of happiness! ~ Fyodor Dostoyevsky,
126:It was suffering and incapacity that created all afterworlds - this, and that brief madness of bliss which is experienced only by those who suffer deeply.
Weariness that wants to reach the ultimate with one leap, with one fatal leap, a poor ignorant weariness that does not want to want any more: this created all gods and afterworlds. ~ Friedrich Nietzsche,
127:There’s something truly strange about living in a historical moment in which the conservative anxiety and despair about queers bringing down civilization and its institutions (marriage, most notably) is met by the anxiety and despair so many queers feel about the failure or incapacity of queerness to bring down civilization and its institutions. ~ Maggie Nelson,
128:This account of him [Thomas More] developed as I wrote: what first attracted me was a person who could not be accused of any incapacity for life, who indeed seized life in great variety and almost greedy quantities, who nevertheless found something in himself without which life was valueless and when that was denied him was able to grasp his death. ~ Robert Bolt,
129:All psychologists who have studied the intelligence of women, as well as poets and novelists, recognize today that they represent the most inferior forms of human evolution and that they are closer to children and savages than to an adult, civilized man. They excel in fickleness, inconstancy, absence of thought and logic, and incapacity to reason. ~ Gustave Le Bon,
130:This is precisely what happened, as we have already noted, in Paraguay in 2012 with the two-day “quickie” impeachment of Fernando Lugo, and in Ecuador in 1997 with the removal of Abdalá Bucaram on bogus grounds of “mental incapacity.” In these cases, impeachment was weaponized—the leaders of congress used it to remove a president they didn’t like. ~ Steven Levitsky,
131:What was maddening was not the anti-Americanism, which is understandable and even, in its Astérix-style resistance to American domination, admirable. What is maddening is the bland certainty, the lack of vigilant curiosity, the incapacity for critical self-reflection, the readiness to afficher erreur distante and wait for somebody else to change the paper. ~ Adam Gopnik,
132:The artist abandoning his poem, exasperated by the indigence of words, prefigures the confusion of the mind discontented within the context of the existent. Incapacity to organize the elements—as stripped of meaning and savor as the words which express them—leads to the revelation of the void. Thus the rhymer withdraws into silence or into impenetrable artifices. ~ Emil M Cioran,
133:Her incapacity to recognize change made her children conceal their views from her as Archer concealed his; there had been, from the first, a joint pretense of sameness, a kind of innocent family hypocrisy, in which father and children had unconsciously collaborated. And she died thinking the world a good place, full of loving and harmonious households like her own. ~ Edith Wharton,
134:The net effect of this language system was not to keep these people ignorant of what they were doing, but to prevent them from equating it with their old, "normal" knowledge of murder and lies. Eichmann's great susceptibility to catch words and stock phrases, combined with his incapacity for ordinary speech, made him, of course, an ideal subject for "language rules. ~ Hannah Arendt,
135:It was a “severe” disappointment to Henry Wilson who laid it all at the door of Kitchener and the Cabinet for having sent only four divisions instead of six. Had all six been present, he said with that marvelous incapacity to admit error that was to make him ultimately a Field Marshal, “this retreat would have been an advance and defeat would have been a victory. ~ Barbara W Tuchman,
136:This superficial blurring has something to do with the incapacity I have just mentioned. I can make no statement about reality clearer than my own relationship to reality; and this has a great deal to do with imprecision, uncertainty, transience, incompleteness, or whatever. But this doesn't explain the pictures. At best it explains what led to their being painted. ~ Gerhard Richter,
137:All warfare is based on deception. Therefore, when capable, feign incapacity; when active, inactivity. When near, make it appear that you are far away; when far away, that you are to lure him; feign disorder and strike him. When he concentrates, prepare against him; where he is strong, avoid him. Anger his general and confuse him. Pretend inferiority and encourage his arrogance. ~ Sun Tzu,
138:For my part I consider the central idea pervading this struggle is the necessity that is upon us of proving that popular government is not an absurdity. We must settle this question now, whether in a free government the minority have the right to break up the government whenever they choose. If we fail it will go far to prove the incapacity of the people to govern themselves. ~ Shelby Foote,
139:He who wants to educate himself in Chess must evade what is dead in Chess... the habit of playing with inferior opponents; the custom of avoiding difficult tasks; the weakness of uncritically taking over variations or rules discovered by others; the vanity which is self-sufficient; the incapacity for admitting mistakes; in brief, everything that leas to standstill or to anarchy. ~ Emanuel Lasker,
140:I was struck by the absence, even among very young boys and girls, of any interior motivation; they were incapable of thinking, of inventing, of imagining, of choosing, of deciding for themselves; this incapacity was expressed by their conformism; in every domain of life they employed only the abstract measure of money, because they were unable to trust to their own judgment. ~ Simone de Beauvoir,
141:The deeper we go in search of causes, the more of them we find, and each cause taken singly or whole series of causes present themselves to us as equally correct in themselves, and equally false in their insignificance in comparison with the enormity of the event, and equally false in their incapacity (without the participation of all other coinciding causes) to produce the event that took place. ~ Leo Tolstoy,
142:Mahler was a poor yea-sayer. His voice cracks, like Nietzsche’s, when he proclaims values, speaks from mere conviction, when he himself puts into practice the abhorrent notion of overcoming on which the thematic analyses capitalise, and makes music as if joy were already in the world. His vainly jubilant movements unmask jubilation; his subjective incapacity for the happy end denounces itself. ~ Theodor W Adorno,
143:He took the Captain as he was, and was fond of him, with his cheery heartlessness, his incapacity to think beyond a couple of thoughts, for which his skull was far too roomy, his insignificant love affairs and childish infatuations, and the pointless and unconnected remarks that came out of his mouth, seemingly at random. He was a mediocre officer, who didn't care about his comrades, his men, his career. ~ Joseph Roth,
144:Herbert Pocket had a frank and easy way with him that was very taking. I had never seen anyone then, and I have never seen anyone since, who more strongly expressed to me, in every look and tone, a natural incapacity to do anything secret and mean. There was something wonderfully hopeful about his general air, and something that at the same time whispered to me he would never be very successful or rich. ~ Charles Dickens,
145:Herbert Pocket had a frank and easy way about him that was very taking. I had never seen anyone then, and I have never seen anyone since, who more strongly expressed to me, in every look and tone, a natural incapacity to do anything secret and mean. There was something wonderfully hopeful about his general air, and something that at the same time whispered to me he would never be very successful or rich. ~ Charles Dickens,
146:So far, therefore, as the science of exchange relates to the advantage of one of the exchanging persons only, it is founded on the ignorance or incapacity of the opposite person. . . . It is therefore a science founded on nescience. . . . This science, alone of sciences, must, by all available means, promulgate and prolong its opposite nescience. . . . It is therefore peculiarly and alone science of darkness. ~ John Ruskin,
147:Enlightenment is man's leaving his self-caused immaturity. Immaturity is the incapacity to use one's intelligence without the guidance of another. Such immaturity is self-caused if it is not caused by lack of intelligence, but by lack of determination and courage to use one's intelligence without being guided by another. Sapere Aude! Have the courage to use your own intelligence! is therefore the motto of the enlightenment. ~ Immanuel Kant,
148:We can go on for years arguing about the way in which the enormous organism could have come into being. As we look closer at the bewildering complexity of the mechanism, our brains begin to reel. How are we to reconcile this persistent growth with the determinism of the molecules, the blind play of the chromosomes, the apparent incapacity to transmit individual acquisitions by generation? ~ Pierre Teilhard de Chardin, The Phenomenon of Man,
149:…Understood that a will is not enough to protect you and your loved ones. …Had a revocable living trust with an incapacity clause. …Transferred ownership of your assets into the trust. …Created a backup will. …Updated the beneficiaries on all your assets. …Understood the safest way to hold title to your home. …Had an advance directive and a durable power of attorney for health care. …Reviewed your critical documents once a year. ~ Suze Orman,
150:In my parents' day and age, it used to be the person who fell short. Now it's the discipline. Reading the classics is too difficult, therefore it's the classics that are to blame. Today the student asserts his incapacity as a privilege. I can't learn it, so there is something wrong with it. And there is something especially wrong with the bad teacher who wants to teach it. There are no more criteria, Mr. Zuckerman, only opinions. ~ Philip Roth,
151:Enlightenment is the emancipation of man from a state of self-imposed tutelage... of incapacity to use his own intelligence without external guidance. Such a state of tutelage I call 'self-imposed' if it is due, not to lack of intelligence, but to lack of courage or determination to use one's own intelligence without the help of a leader. Sapere aude! Dare to use your own intelligence! This is the battle-cry of the Enlightenment. ~ Immanuel Kant,
152:Colonialism is a terrible bane for a people upon whom it is imposed, but a blessing for a language. English's drive to exploit the new and the alien, its zeal in robbing words from other languages, its incapacity to feel qualms over the matter, its museum-size overabundance of vocabulary, it shoulder-shrug approach to spelling, its don't-worry-be-happy concern for grammar-the result was a language whose colour and wealth Henry loved. ~ Yann Martel,
153:Colonialism is a terrible bane for a people upon whom it is imposed, but a blessing for a language. English's drive to exploit the new and the alien, its zeal in robbing words from other languages, its incapacity to feel qualms over the matter, its museum-size overabundance of vocabulary, it shoulder-shrug approach to spelling, its don't-worry-be-happy concern for grammar--the result was a language whose colour and wealth Henry loved. ~ Yann Martel,
154:Sometimes at midnight, in the great silence of the sleep-bound town, the doctor turned on his radio before going to bed for the few hours’ sleep he allowed himself. And from the ends of the earth, across the thousands of miles of land and sea, kindly, well-meaning speakers tried to voice their fellow-feeling, and indeed did so, but at the same time proved the utter incapacity of every man truly to share in suffering that he cannot see. ~ Albert Camus,
155:powers of freedom from subjection to the body :::
   By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvelously increased, doubled, tripled, decupled.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 346,
156:We actually contain a built-in ability to rise above restriction, incapacity, or limitation and, as a result of this ability, possess a vital adaptive spirit that we have not yet fully accessed. While this ability can lead us to transcendence, paradoxically it can lead also to violence; our longing for transcendence arises from our intuitive sensing of this adaptive potential and our violence arises from our failure to develop it. ~ Joseph Chilton Pearce,
157:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human, #the Light,
158:The early removal from school of future officers of Britain's seapower, leaving them unacquainted with the subject matter and ideas of the distant and recent past, may account for the incapacity of no military thinking in a world that devoted itself to military action. With little thought of strategy, no study of the theory of war or of planned objective, war's glorious art may have been glorious, but with individual exceptions, it was more or less mindless. ~ Barbara W Tuchman,
159:Thus the aristocracy took their revenge by singing lampoons on their new master, and whispering in his ears sinister prophecies of coming catastrophe.

In this way arose feudal Socialism; half lamentation, half lampoon; half echo of the past, half menace of the future, at times by its bitter, witty and incisive criticism, striking the bourgeoisie to the very heart's core, but always ludicrous in its effects, through total incapacity to comprehend the march of modern history. ~ Karl Marx,
160:In some evolving civilizations, for reasons which we don't entirely understand, the evolution of consciousness is attended by a disaster of some sort which occurs shortly after the Sy breakthrough. It has something to do with the discovery of the self and the incapacity to deal with it, the consciousness becoming self-conscious but not knowing what to do with the self, not even knowing what its self is, and so ending by being that which is not, and making others what they are not. ~ Walker Percy,
161:To the extent that power is the result of idol making and idol playing, it will almost always distort our deepest relationships. That distortion does not necessarily have to take the form of divorce; for every family visibly broken by a powerful member’s incapacity to keep his promises, there is another where spouse and children know the equally cruel reality of unavailability and unreliability. As the funny but also sadly cynical T-shirt puts it, “Behind every great man is a woman rolling her eyes. ~ Andy Crouch,
162:The sick individual finds himself at home with all other similarly sick individuals. The whole culture is geared to this kind of pathology. The result is that the average individual does not experience the separateness and isolation the fully schizophrenic person feels. He feels at ease among those who suffer from the same deformation; in fact, it is the fully sane person who feels isolated in the insane society - and he may suffer so much from the incapacity to communicate that it is he who may become psychotic. ~ Erich Fromm,
163:Incapacity to appreciate certain types of beauty may be the condition sine qua non for the appreciation of another kind; the greatest capacity both for enjoyment and creation is highly specialized and exclusive, and hence the greatest ages of art have often been strangely intolerant. The invectives of one school against another, perverse as they are philosophically, are artistically often signs of health, because they indicate a vital appreciation of certain kinds of beauty, a love of them that has grown into a jealous passion. ~ George Santayana,
164:Most people have some appreciation of mathematics, just as most people can enjoy a pleasant tune; and there are probably more people really interested in mathematics than in music. Appearances suggest the contrary, but there are easy explanations. Music can be used to stimulate mass emotion, while mathematics cannot; and musical incapacity is recognized (no doubt rightly) as mildly discreditable, whereas most people are so frightened of the name of mathematics that they are ready, quite unaffectedly, to exaggerate their own mathematical stupidity ~ G H Hardy,
165:eeing Eduardo yesterday crystallized my mental chill. I listen to his explanation of my feelings. It sounds very plausible. I have suddenly turned cold towards Henry because I witnessed his cruelty to Fred. Cruelty has been the great conflict in my life. I witnessed cruelty in my childhood -- Father's cruelty towards Mother and his sadistic punishment of my brothers and me -- and the sympathy I felt for my mother reached hysteria when she and my father quarreled, acts which paralyzed me later. I grew up with such an incapacity for cruelty it amounts to a weakness. ~ Ana s Nin,
166:our civil rights have no dependance on our religious opinions, any more than our opinions in physics or geometry; that therefore the proscribing any citizen as unworthy the public confidence by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages to which, in common with his fellow citizens, he has a natural right; that it tends also to corrupt the principles of that very religion it is meant to encourage, ~ Thomas Jefferson,
167:Seeing Eduardo yesterday crystallized my mental chill. I listen to his explanation of my feelings. It sounds very plausible. I have suddenly turned cold towards Henry because I witnessed his cruelty to Fred. Cruelty has been the great conflict in my life. I witnessed cruelty in my childhood -- Father's cruelty towards Mother and his sadistic punishment of my brothers and me -- and the sympathy I felt for my mother reached hysteria when she and my father quarreled, acts which paralyzed me later. I grew up with such an incapacity for cruelty it amounts to a weakness. ~ Ana s Nin,
168:Of course I constantly despair at my own incapacity, at the impossibility of ever accomplishing anything, of painting a valid, true picture or even knowing what such a thing ought to look like. But then I always have the hope that, if I persevere, it might one day happen. And this hope is nurtured every time something appears, a scattered, partial, initial hint of something which reminds me of what I long for, or which conveys a hint of it – although often enough I have been fooled by a momentary glimpse that then vanishes, leaving behind only the usual thing. ~ Gerhard Richter,
169:What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother,
170:Meditation is the uncovering of this whole process of becoming and being—the negation of becoming in order to be. All this can be seen by a meditative mind at a glance, and this glance doesn’t involve time at all. Seeing truth is not a matter of time; either you see or you don’t see. The incapacity to see cannot become capable of seeing. So negation is the movement of meditation, and there is no way, no path, no system that can lead a chattering, shallow mind to the heights of bliss. The seeing of this instantly is the truth that frees the shallow mind from itself. ~ Jiddu Krishnamurti,
171:I feel myself begin to blush and I wonder at my inability to be so free with words and feelings. I wonder at my incapacity for easy banter, smooth conversation, empty words to fill awkward moments. I don’t have a closet filled with umms and ellipses ready to insert at the beginnings and ends of sentences. I don’t know how to be a verb, an adverb, any kind of modifier. I’m a noun through and through.
Stuffed so full of people places things and ideas that I don’t know how to break out of my own brain. How to start a conversation. I want to trust but it scares the skin off my bones. ~ Tahereh Mafi,
172:Among the Parisians there are a large number of women whose brains are closer in size to those of gorillas than to the most developed male brains. This inferiority is so obvious that no one can contest it for a moment; only its degree is worth discussion. All psychologists who have studied the intelligence of women, as well as poets and novelists, recognize today that they represent the most inferior forms of human evolution and that they are closer to children and savages than to an adult, civilized man. They excel in fickleness, inconstancy, absence of thought and logic, and incapacity to reason. ~ Anonymous,
173:Teaching has to deal not so much with lack of knowledge as with resistances to knowledge. Ignorance, suggests Jacques Lacan, is a “passion.” Inasmuch as traditional pedagogy postulated a desire for knowledge, an analytically informed pedagogy has to reckon with the passion for ignorance.22 Felman elaborates further on the productive nature of ignorance, arguing: “Ignorance is nothing other than a desire to ignore: its nature is less cognitive than performative … it is not a simple lack of information but the incapacity — or the refusal — to acknowledge one’s own implication in the information. ~ Henry A Giroux,
174:Among the Parisians there are a large number of women whose brains are closer in size to those of gorillas than to the most developed male brains. This inferiority is so obvious that no one can contest it for a moment; only its degree is worth discussion. All psychologists who have studied the intelligence of women, as well as poets and novelists, recognize today that they represent the most inferior forms of human evolution and that they are closer to children and savages than to an adult, civilized man. They excel in fickleness, inconstancy, absence of thought and logic, and incapacity to reason. ~ Jon Ronson,
175:Yet another temptation goes to the other extreme. With Sartre, it says: “L’enfer, c’est les autres!” (“Other people—that’s hell!”). In that case, love itself becomes the great temptation and the great sin. Because it is an inescapable sin, it is also hell. But this too is only a disguised form of Eros—Eros in solitude. It is the love that is mortally wounded by its own incapacity to love another, and flies from others in order not to have to give itself to them. Even in its solitude this Eros is most tortured by its inescapable need of another, not for the other’s sake but for its own fulfillment! ~ Thomas Merton,
176:It is not perhaps a question of truthfulness; it is rather a natural incapacity to think for herself, to take cognizance of herself in her own brain, and not in the eyes and in the lips of others; even when the ingenuously write into little secret diaries, women think of the unknown god reading--perhaps--over their shoulders. With a similar nature, a woman, to be placed in the first ranks of men, would require even higher genius than that of the highest man; that is why, if the conspicuous works of men themselves, the finest works of women are always inferior to the worth of the women who produced them. ~ R my de Gourmont,
177:Alphonse Karr tells a story of a servant-man who asked his master to be allowed to leave his cottage, and sleep over the stable. What was the matter with his cottage? “Why, sir, the nightingales all around the cottage make such a ‘jug, jug, jug,’ at night that I cannot bear them.” A man with a musical ear would be charmed with the nightingales’ song, but here was a man without a musical soul who found the sweetest notes a nuisance. This is a feeble image of the incapacity of unregenerate man for the enjoyments of the world to come, and as he is incapable of enjoying them, so is he incapable of longing for them. ~ Charles Haddon Spurgeon,
178:There’s a whole neurodiversity contingent who hate my ideas of sliders, and want to preserve our incapacity to ‘make up your mind and stick to it’ in case there’s some hypothetical species-destroying crossroads in the future where we need to rescue it. I say, you keep your irrationality intact. I’ll switch mine off. Other people can make up their own minds. Because the inability to see reason is a species-destroying crossroads and we’re at it now. If we don’t figure out how to put off gratification today for survival tomorrow, to beat the solipsist’s delusion that you’re a special snowflake—” “Okay, I know how this goes.” “I know you do. ~ Cory Doctorow,
179:The “death” of the Hero is the “death” of boyhood, of Boy psychology. And it is the birth of manhood and Man psychology. The “death” of the Hero in the life of a boy (or a man) really means that he has finally encountered his limitations. He has met the enemy, and the enemy is himself. He has met his own dark side, his very unheroic side. He has fought the dragon and been burned by it; he has fought the revolution and drunk the dregs of his own inhumanity. He has overcome the Mother and then realized his incapacity to love the Princess. The “death” of the Hero signals a boy’s or man’s encounter with true humility. It is the end of his heroic consciousness. ~ Robert L Moore,
180:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.
   ~ Sri Aurobindo, Letters On Yoga - IV,
181:Nobility and Refinement
Nobility: the incapacity for any pettiness either of sentiments or of action.
*
Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.
*
Dignity affirms its worth, but demands nothing.
*
Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.
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Dignity in the physical: above all bargaining.
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Psychic dignity refuses to accept anything that lowers or debases.
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Refinement: gradually grossness is eliminated from the being.
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Sensitivity: one of the results of the refinement of the being.
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Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II,
182:Our first answer must be that the dream has no means at its disposal among the dream-thoughts of representing these logical relations. Mostly it disregards all these terms and takes over only the factual substance of the dream-thoughts to work upon. It is left to the interpretation of the dream to re-establish the connections which the dream-work has destroyed. This inability to express such relations must be due to the nature of the psychical material which goes to make the dream. After all, the fine arts, painting and sculpture, are subject to a similar limitation in comparison with literature, which can make use of speech. Here too the cause of the incapacity lies in the material which both arts use as their medium of expression. ~ Sigmund Freud,
183:There was a little praise given, no doubt in irony, to the duchesses who served Mr Melmotte. There was a little praise, given of course in irony, to Mr Melmotte’s Board of English Directors. There was a good deal of praise, but still alloyed by a dash of irony, bestowed on the idea of civilizing Mexico by joining it to California. Praise was bestowed upon England for taking up the matter, but accompanied by some ironical touches at her incapacity to believe thoroughly in any enterprise not originated by herself. Then there was something said of the universality of Mr Melmotte’s commercial genius, but whether said in a spirit prophetic of ultimate failure and disgrace, or of heavenborn success and unequalled commercial splendour, no one could tell. ~ Anthony Trollope,
184:Sometimes at midnight, in the great silence of the sleep bound town, the doctor turned on his radio before going to bed for the few hours' sleep he allowed himself. And from the ends of the earth, across thousands of miles of land and sea, kindly, well-meaning speakers tried to voice their fellow-feeling, and indeed did so, but at the same time proved the utter incapacity of every man truly to share in the suffering that he cannot see. "Oran! Oran!" In vain the call rang over oceans, in vain Rieux listened hopefully; always the tide of eloquence began to flow, bringing home still more the unbridgeable gulf that lay between Grand and the speaker. "Oran, we're with you!" they called emotionally. But not, the doctor told himself, to love or to die together-- and that's the only way... ~ Albert Camus,
185:Neither Bwitists nor Fang felt they could eradicate ritual sin or evil in the world. This incapacity means that men have to celebrate. Good and bad walk together. As Fang frequently enough told missionaries, "We have two hearts, good and bad." Early missionaries, aware of these self-confessed contradictions, evangelized with the promise of "one heartedness" in Christianity. But Fang by and large did not find it there. For many, Christian one heartedness was a constriction of their selves. While "one heartedness" is celebrated in Bwiti, it is a one heartedness which is coagulated out of a flow of many qualities from one state to another. It is goodness achieved in the presence of badness, an aboveness achieved in the presence of belowness. It is an emergent quality energized in the presence of its opposite. ~ Terence McKenna,
186:The "pathology of normalcy" rarely deteriorates to graver forms of mental illness because society produces the antidote against such deterioration. When pathological processes become socially patterned, they lose their individual character. On the contrary, the sick individual finds himself at home with all other similarly sick individuals. The whole culture is geared to this kind of pathology and arranged the means to give satisfactions which fit the pathology. The result is that the average individual does not experience the separateness and isolation the fully schizophrenic person feels. He feels at ease among those who suffer from the same deformation, in fact, it is the fully sane person who feels isolated in the insane society - and he may suffer so much from the incapacity to communicate that it is he who may become psychotic. ~ Erich Fromm,
187:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition.
...
Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge.
~ Sri Aurobindo, The Synthesis Of Yoga, The Freedom from Subjection to the Being,
188:...it was not considered right for a man not to drink, although drink was a dangerous thing. On the contrary, not to drink would have been thought a mark of cowardice and of incapacity for self-control. A man was expected even to get drunk if necessary, and to keep his tongue and his temper no matter how much he drank. The strong character would only become more cautious and more silent under the influence of drink; the weak man would immediately show his weakness. I am told the curious fact that in the English army at the present day officers are expected to act very much after the teaching of the old Norse poet; a man is expected to be able on occasion to drink a considerable amount of wine or spirits without showing the effects of it, either in his conduct or in his speech. "Drink thy share of mead; speak fair or not at all" - that was the old text, and a very sensible one in its way. ~ Eoghan Odinsson,
189:Precisely because of this tendency one must be careful not to give the impression, which in any event is false, that only intellectuals equipped with special training are capable of such analytic work. In fact that is just what the intelligentsia would often like us to think: they pretend to be engaged in an esoteric enterprise, inaccessible to simple people. But that’s nonsense. The social sciences generally, and above all the analysis of contemporary affairs, are quite accessible to anyone who wants to take an interest in these matters. The alleged complexity, depth, and obscurity of these questions is part of the illusion propagated by the system of ideological control, which aims to make the issues seem remote from the general population and to persuade them of their incapacity to organize their own affairs or to understand the social world in which they live without the tutelage of intermediaries. ~ Noam Chomsky,
190:Do you not see — talking up this plea of Sattva, the country has been slowly and slowly drowned in the ocean of Tamas or dark ignorance? Where the most dull want to hide their stupidity by covering it with a false desire for the highest knowledge which is beyond all activities, either physical or mental; where one, born and bred in lifelong laziness, wants to throw the veil of renunciation over his own unfitness for work; where the most diabolical try to make their cruelty appear, under the cloak of austerity, as a part of religion; where no one has an eye upon his own incapacity, but everyone is ready to lay the whole blame on others; where knowledge consists only in getting some books by heart, genius consists in chewing the cud of others' thoughts, and the highest glory consists in taking the name of ancestors: do we require any other proof to show that that country is being day by day drowned in utter Tamas? ~ Swami Vivekananda,
191:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
192:Yours, I presume?" he said in a rich, deeply modulated voice that put her in mind of hot buttered rum on a cold winter day and the sensual luxury of lying amid warm silken sheets. Inwardly, she quivered. Her reply, whatever it might be, stuck like a stone in her throat; the incapacity only worsened when she lifted her gaze to his.
Bold and intelligent, his eyes shone like a set of imperial jewels, their shade an improbably pure blue that lay somewhere between sapphire and lapis lazuli. He was sinfully handsome, with a refined jaw, a long, straight nose and a mouth that seemed the very embodiment of temptation. His mahogany-dark hair was cut short, the severe style unable to tame the rebellious wave that lent the ends just the faintest hint of curl.
But most enticing of all was his height- his large, muscular, impressive height. She guessed he must be six feet three or four at least, his build broad and powerful enough to make even her feel small. ~ Tracy Anne Warren,
193:The Education Department controls the education given, and it is planned on foreign models, and its object is to serve foreign rather than native ends, to make docile Government servants rather than patriotic citizens; high spirits, courage, self-respect, are not encouraged, and docility is regarded as the most precious quality in the student; pride in country, patriotism, ambition, are looked on as dangerous, and English, instead of Indian, Ideals are exalted; the blessings of a foreign rule and the incapacity of Indians to manage their own affairs are constantly inculcated. What wonder that boys thus trained often turn out, as men, time-servers and sycophants, and, finding their legitimate ambitions frustrated, become selfish and care little for the public weal? Their own inferiority has been so driven into them during their most impressionable years, that they do not even feel what Mr. Asquith called the "intolerable degradation of a foreign yoke." India's ~ Annie Besant,
194:Revolution thus ran its course from city to city, and the places which it arrived at last, from having heard what had been done before, carried to a still greater excess the refinement of their inventions, as manifested in the cunning of their enterprises and the atrocity of their reprisals. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal supporter; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question incapacity to act on any. Frantic violence became the attribute of manliness; cautious plotting a justifiable means of self-defense. The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. ~ Thucydides,
195:He did not say, 'Define me envy', and then, when the man defined it, 'You define it ill, for the terms of the definition do not correspond to the subject defined.' Such phrases are technical and therefore tiresome to the lay mind, and hard to follow, yet you and I cannot get away from them. We are quite unable to rouse the ordinary man's attention in a way which will enable him to follow his own impressions and so arrive at admitting or rejecting this or that. And therefore those of us who are at all cautious naturally give the subject up, when we become aware of this incapacity; while the mass of men, who venture at random into this sort of enterprise, muddle others and get muddled themselves, and end by abusing their opponents and getting abused in return, and so leave the field. But the first quality of all in Socrates, and the most characteristic, was that he never lost his temper in argument, never uttered anything abusive, never anything insolent, but bore with abuse from others and quieted strife. ~ Epictetus,
196:I lead a life much below my level. Beyond the books, which trickle in slowly (I have to read what I can get, not what I have a mind to read), I have nothing to sustain my inner life; and everything around me exudes an indescribable prosiness, which presses down on me too with its brutal weight. Nothing on the order of a stroll with a dear person, not one hour of quiet and serene contemplation--all is tainted by mundane worry and staleness. I take it that productive creators fence themselves off from their environment by a certain regimen of living, a certain organization of their daily routine that does not allow the workaday banality, humdrum job, and the rest of it to get to them. I badly feel the lack of such a regimen, my incapacity to subject myself to such a discipline. One must, for instance, fence off one's inner life, not permit the vermin of ordinary cares to infest it. Some blindness used to protect me from this truth; I wore blinkers like a horse in harness. Now reality has won and penetrated my interior. ~ Bruno Schulz,
197:For human nature is such that grief and pain - even simultaneously suffered - do not add up as a whole in our consciousness, but hide, the lesser behind the greater, according to a definite law of perspective. It is providential and is our means of surviving in the camp. And this is the reason why so often in free life one hears it said that man is never content. In fact it is not a question of a human incapacity for a state of absolute happiness, but of an ever-insufficient knowledge of the complex nature of the state of unhappiness; so that the single name of the major cause is given to all its causes, which are composite and set out in an order of urgency. And if the most immediate cause of stress comes to an end, you are grievously amazed to see that another one lies behind; and in reality a whole series of others.

So that as soon as the cold, which throughout the winter had seemed our only enemy, had ceased, we became aware of the hunger; and repeating the same error, we now say: "If it was not for the hunger!... ~ Primo Levi,
198:The fundamental underpinning of this interpretation was the conviction, to quote one member of the Dunning School, of “negro incapacity.” The childlike blacks, these scholars insisted, were unprepared for freedom and incapable of properly exercising the political rights Northerners had thrust upon them. The fact that blacks took part in government, wrote E. Merton Coulter in the last full-scale history of Reconstruction written entirely within the Dunning tradition, was a “diabolical” development, “to be remembered, shuddered at, and execrated.” Yet while these works abounded in horrified references to “negro rule” and “negro government,” blacks in fact played little role in the narratives. Their aspirations, if mentioned at all, were ridiculed, and their role in shaping the course of events during Reconstruction ignored. When these writers spoke of “the South” or “the people,” they meant whites. Blacks appeared either as passive victims of white manipulation or as an unthinking people whose “animal natures” threatened the stability of civilized society.2 ~ Eric Foner,
199:Three things you must have, - consciousness, - plasticity and - unreserved surrender.
   For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.
   All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [58],
200:When I said that to Mother Sugar she replied with the small nod of satisfaction people use for these resounding truths, that the artist writes out of an incapacity to live. I remember the nausea I felt when she said it; I feel the reluctance of disgust now when I write it: it is because this business about art and the artist has become so debased, the property of every sloppy-minded amateur that any person with a real connection with the arts wants to run a hundred miles at the sight of the small satisfied nod, the complacent smile. And besides, when a truth has been explored so thoroughly—this one has been the subject matter of art for this century, when it has become such a monster of a cliché, one begins to wonder, is it so finally true? And one begins to think of the phrases “incapacity to live,” “the artist,” etc., letting them echo and thin in one’s mind, fighting the sense of disgust and the staleness, as I tried to fight it that day sitting before Mother Sugar. But extraordinary how this old stuff issued so fresh and magisterial from the lips of psychoanalysis. Mother ~ Doris Lessing,
201:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
202:Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness. ~ Marcus Aurelius,
203:5. Thou sayest, Men cannot admire the sharpness of thy wits.—Be it so: but there are many other things of which thou canst not say, I am not formed from them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labor, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling, magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods; but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dullness. ~ Marcus Aurelius,
204:Cassidy's Epitaph
Here lies a bloke who's just gone West,
A Number One Australian;
He took his gun and did his best
To mitigate the alien.
So long as he could get to work
He needed no sagacity;
A German, Austrian, or Turk,
Were all the same to Cassidy.
Wherever he could raise "the stuff"
-- A liquor deleterious -The question when he'd have enough
Was apt to be mysterious.
'Twould worry prudent folks a lot
Through mental incapacity;
If he could keep it down or not,
Was all the same to Cassidy.
And when the boys would start a dance,
In honour of Terpsichore,
'Twas just an even-money chance
You'd find him rather shickery.
But once he struck his proper stride,
And heard the band's vivacity,
The jazz, the tango, or the slide
Was all the same to Cassidy.
And now he's gone to face the Light,
With all it may reveal to him,
A life without a drink or fight
Perhaps may not appeal to him;
But when St Peter calls the roll
Of men of proved tenacity,
You'll find the front-rank right-hand man
Will answer; "Here . . . Cassidy."
~ Banjo Paterson,
205:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 302,
206:Self-sacrifice is the leit-motif of most of the marital
games played by women, from the crudest (‘I’ve given you the
best years of my life’) to the most sophisticated (‘I only went to bed
with him so’s he’d promote you’). For so much sacrificed self the
expected reward is security, and seeing that a reward is expected it
cannot properly speaking be called self-sacrifice at all. It is in fact a
kind of commerce, and onein which the female must always be the creditor. Of course, it is also
practised by men who explain their failure to do exciting jobs or risk
insecurity because of their obligations to wife and/or children, but
it is not invariable, whereas it is hard to think of a male/female relationship
in which the element of female self-sacrifice was absent. So
long as women must live vicariously, through men, they must labour
at making themselves indispensable and this is the full-time job that
is generally wrongly called altruism. Properly speaking, altruism is
an absurdity. Women are self-sacrificing in direct proportion to their
incapacity to offer anything but this sacrifice. They sacrifice what
they never had: a self. ~ Germaine Greer,
207:We desire some pleasure, and the material means of obtaining it are lacking. “It is a mistake,” Labruyère tells us, “to be in love without an ample fortune.” There is nothing for it but to attempt a gradual elimination of our desire for that pleasure. [...] But the pleasure can never be realised. If we succeed in overcoming the force of circumstances, nature at once shifts the battle-ground, placing it within ourselves, and effects a gradual change in our heart until it desires something other than what it is going to obtain. And if this transposition has been so rapid that our heart has not had time to change, nature does not, on that account, despair of conquering us, in a manner more gradual, it is true, more subtle, but no less efficacious. It is then, at the last moment, that the possession of our happiness is wrested from us, or rather it is that very possession which nature, with diabolical cleverness, uses to destroy our happiness. After failure in every quarter of the domain of life and action, it is a final incapacity, the mental incapacity for happiness, that nature creates in us. The phenomenon, of happiness either fails to appear, or at once gives way to the bitterest of reactions. ~ Marcel Proust,
208:I'm struck by the difficulty I had in formulating it. When I think back now, I ask myself what else it was that I was talking about in Madness and Civilization or The Birth of the Clinic, but power? Yet I'm perfectly aware that I scarcely ever used the word and never had such a field of analyses at my disposal. I can say that this was an incapacity linked undoubtedly with the political situation in which we found ourselves. It is hard to see where, either on the Right or the Left, this problem of power could then have been posed. On the Right, it was posed only in terms of constitution, sovereignty, and so on, that is, in juridical terms; on the Marxist side, it was posed only in terms of the state apparatus. The way power was exercised - concretely, and in detail - with its specificity, its techniques and tactics, was something no one attempted to ascertain; they contented themselves with denouncing it in a polemical and global fashion as it existed among the "other," in the adversary camp. Where Soviet socialist power was in question, its opponents called it totalitarianism; power in Western capitalism was denounced by the Marxists as class domination; but the mechanics of power in themselves were never analyzed. ~ Michel Foucault,
209:Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal supporter; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question incapacity to act on any. Frantic violence became the attribute of manliness; cautious plotting a justifiable means of self-defense. [5] The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In short, to forestall an intending criminal, or to suggest the idea of a crime where it was lacking was equally commended, [6] until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations sought not the blessings derivable from established institutions but were formed by ambition to overthrow them; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime. ~ Thucydides,
210:This indeed is the most conspicuous feature of the modern period: need for ceaseless agitation, for unending change, and for ever-increasing speed, matching the speed with which events themselves succeed one another. It is dispersion in multiplicity, and in a multiplicity that is no longer unified by consciousness of any higher principle; in daily life, as in scientific ideas, it is analysis driven to an extreme, endless subdivision, a veritable disintegration of human activity in all the orders in which this can still be exercised; hence the inaptitude for synthesis and the incapacity for any sort of concentration that is so striking in the eyes of Easterners. These are the natural and inevitable results of an ever more pronounced materialization, for matter is essentially multiplicity and division, and this-be it said in passing-is why all that proceeds from matter can beget only strife and all manner of conflicts between peoples as between individuals. The deeper one sinks into matter, the more the elements of division and opposition gain force and scope; and, contrariwise, the more one rises toward pure spirituality, the nearer one approaches that unity which can only be fully realized by consciousness of universal principles. ~ Ren Gu non,
211:The fascist dictator declares that the masses of people are biologically inferior and crave authority, that basically, they are slaves by nature. Hence, a totalitarian authoritarian regime is the only possible form of government for such people. It is significant that all dictators who today plunge the world into misery stem from the suppressed masses of people. They are intimately familiar with this sickness on the part of masses of people. What they lack is an insight into natural processes and development, the will to truth and research, so that they are never moved by a desire to want to change these facts.

On the other hand, the formal democratic leaders made the mistake of assuming that the masses of people were automatically capable of freedom and thereby precluded every possibility of establishing freedom and self-responsibility in masses of people as long as they were in power. They were engulfed in the catastrophe and will never reappear.

Our answer is scientific and rational. It is based on the fact that masses of people are indeed incapable of freedom, but it does not—as racial mysticism does—look upon this incapacity as absolute, innate, and eternal. It regards this incapacity as the result of former social conditions of life and, therefore, as changeable. ~ Wilhelm Reich,
212:As the body and mind deteriorate, the dying are not less themselves. Dementia steals the faculties for expressing the self—language, memory, personality—but the self remains, albeit largely inaccessible to others. The experience of actually being with the demented and dying is one of watching someone move farther and farther away, out of earshot and eventually out of sight. It’s wrong to think, “Because I cannot access something, it does not exist.” Being with someone who is near death undermines such nonsense. If people are as much themselves when there is no chance of further accomplishment, activity, or self-expression, then the fact that the unborn may grow up to great accomplishment, activity, or self-expression is irrelevant. That a precious child with Down syndrome may some day compete in the Special Olympics is irrelevant. Another precious child with a different genetic abnormality will spend all his days in a state that most of us will inhabit only at the end of our lives, if ever: incapable of communication, incontinent, compromised in language, memory, intellect, and personality. The compassion we show to the dying is not earned by the things they “used to be” any more than it should be earned by the things that the unborn might become. We will all end up in a state of total incapacity and inaccessibility, some for a long time and some only briefly. ~ Anonymous,
213:Ere long, however, the daemon was wrestling with him once more; he was seized by that “terrible spirit of unrest” which drove him “like the deluge, to the mountain peaks”. Shadows of gloom and discontent crept into his letters. He began to complain of his “dependent position”, and the forces at work within him soon became obvious. He could not endure regular occupation, could not bear to participate in the daily round of ordinary people. No existence other than that of a poet was acceptable. In this first crisis he probably failed to understand that the trouble sprang from the daemonism within him, from the jealous exclusiveness of the spirit that possessed him, making mundane relationships impossible. He still rationalised the immanent inflammability of his impulses by discovering objective causes for them. He spoke of his pupil’s stubbornness, of defects in the lad’s character which he, as tutor, was impotent to remedy. Hölderlin’s incapacity to meet the demands of everyday life was in this matter all too plain. The boy of nine had a stronger will than the man of twenty-five. The tutor resigned his post. Charlotte von Kalb, who was anything but obtuse, grasped the underlying truth. Wishing to console Johann Christian Friedrich’s mother, she wrote to the latter: “His spirit cannot stoop to these petty labours … or perhaps it would be more accurate to say that he takes them too much to heart. ~ Stefan Zweig,
214:The root of all evil, the liberal insists, was precisely this interference with the freedom of employment, trade and currencies practiced by the various schools of social, national, and monopolistic protectionism since the third quarter of the nineteenth century; but for the unholy alliance of trade unions and labor parties with monopolistic manufacturers and agrarian interests, which in their shortsighted greed joined forces to frustrate economic liberty, the world would be enjoying today the fruits of an almost automatic system of creating material welfare. Liberal leaders never weary of repeating that the tragedy of the nineteenth century sprang from the incapacity of man to remain faithful to the inspiration of the early liberals; that the generous initiative of our ancestors was frustrated by the passions of nationalism and class war, vested interests, and monopolists, and above all, by the blindness of the working people to the ultimate beneficence of unrestricted economic freedom to all human interests, including their own. A great intellectual and moral advance was thus, it is claimed; frustrated by the intellectual and moral weaknesses of the mass of the people; what the spirit of Enlightenment had achieved was put to nought by the forces of selfishness. In a nutshell this is the economic liberal’s defense. Unless it is refuted, he will continue to hold the floor in the contest of arguments. ~ Karl Polanyi,
215:[Fall, 1951]

To me Acapulco is the detoxicating cure for all the evils of the city: ambition, vanity, quest for success in money, the continuous contagious presence of power-driven, obsessed individuals who want to become known, to be in the limelight, noticed, as if life among millions gave you a desperate illness, a need of rising above the crowd, being noticed, existing individually, singled out from a mass of ants and sheep. It has something to do with the presence of millions of anonymous faces, anonymous people, and the desperate ways of achieving distinction. Here, all this is nonsense. You exist by your smile and your presence. You exist for your joys and your relaxations. You exist in nature. You are part of the glittering sea, and part of the luscious, well-nourished plants, you are wedded to the sun, you are immersed in timelessness, only the present counts, and from the present you extract all the essences which can nourish the senses, and so the nerves are still, the mind is quiet, the nights are lullabies, the days are like gentle ovens in which infinitely wise sculptor’s hands re-form the lost contours, the lost sensations of the body. The body comes to life. Quests, pursuits of concrete securities of one kind or another lose all their importance. As you swim, you are washed of all the excrescences of so-called civilization, which includes the incapacity to be happy under any circumstances. ~ Ana s Nin,
216:if I found the sermon neither healing nor inspiring, I found the prayers full of hope and consolation. They at least are safe beyond human caprice, conceit, or incapacity. Upon them, too, the man who is distressed at the thought of how little of the needful food he had been able to provide for his people, may fall back for comfort, in the thought that there at least was what ought to have done them good, what it was well worth their while to go to church for. But I did think they were too long for any individual Christian soul, to sympathise with from beginning to end, that is, to respond to, like organ-tube to the fingered key, in every touch of the utterance of the general Christian soul. For my reader must remember that it is one thing to read prayers and another to respond; and that I had had very few opportunities of being in the position of the latter duty. I had had suspicions before, and now they were confirmed—that the present crowding of services was most inexpedient. And as I pondered on the matter, instead of trying to go on praying after I had already uttered my soul, which is but a heathenish attempt after much speaking, I thought how our Lord had given us such a short prayer to pray, and I began to wonder when or how the services came to be so heaped the one on the back of the other as they now were. No doubt many people defended them; no doubt many people could sit them out; but how many people could pray from beginning to end of them ~ George MacDonald,
217:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
218:If you try to convert someone, it will never be to
effect his salvation but to make him suffer like yourself,
to be sure he is exposed to the same ordeals and
endures them with the same impatience. You keep
watch, you pray, you agonize-provided he does too,
sighing, groaning, beset by the same tortures that are
racking you. Intolerance is the work of ravaged souls
whose faith comes down to a more or less deliberate
torment they would like to see generalized, instituted.
The happiness of others never having been a motive
or principle of action, it is invoked only to appease
conscience or to parade noble excuses: whenever we
determine upon an action, the impulse leading to it
and forcing us to complete it is almost always inadmissible.
No one saves anyone; for we save only ourselves,
and do so all the better if we disguise as
convictions the misery we want to share, to lavish on
others. However glamorous its appearances, proselytism
nonetheless derives from a suspect generosity,
worse in its effects than a patent aggression. No one
is willing to endure alone the discipline he may even
have assented to, nor the yoke he has shouldered.
Vindication reverberates beneath the missionary's
bonhomie, the apostle's joy. We convert not to liberate
but to enchain.
Once someone is shackled by a certainty, he envies
your vague opinions, your resistance to dogmas or
slogans, your blissful incapacity to commit yourself. ~ Emil M Cioran,
219:It's this human porosity that bothers me and that I can't escape since it is the faith of my skin, the extra sense which is everywhere in my being, this lack of eyelids on the face of the soul, or perhaps this imaginary lack of imaginary lids, this excessive facility I have for catching others, I am caught by persons or things animated or unanimated that I don't even frequent, and even the verb catch I catch or rather I am caught by it, for, note this please, it's not I who wish to change, it's the other who gets his hooks in me for lack of armor. All it takes is for me to be plunged for an hour or less into surroundings where the inevitable occurs--cafe, bus, hair salon, train carriage, recording studio--there must be confinement and envelopment, and there I am stained intoxicated, practically any speaker can appropriate my mental cells and poison my sinuses, shit, idiocies, cruelties, vulgar spite, trash, innumerable particles of human hostility inflame the windows of my brain and I get off the transport sick for days. It isn't the fault of one Eichmann or another. I admit to being guilty of excessive receptivity to mental miasma. The rumor of a word poisons me for a long time. Should I read or hear such and such a turn of phrase or figure of speech, right away I can't breathe my mucous membranes swell up, my lips go dry, I am asthmaticked, sometimes I lose my balance and crash to the ground, or on a chair if perchance one is there, in the incapacity of breathing the unbreathable. ~ H l ne Cixous,
220:While slaveowners worked vigorously to allow slaves only so much biblical teaching as to make them good, docile, submissive slaves, even the most basic moral elements of Christian truth proved revolutionary. This phenomenon arises clearly with the commandment against theft. Reading the proslavery defenses from the antebellum era, one encounters consistent references to slaves stealing and "pilfering" from their masters' stores and livestock, etc. This is always held up as evidence of their incapacity for civilization. Yet it was hardly any lack of capacity; it was resistance and restitution in their keen understanding of their masters' hypocrisy. "While white preachers repeatedly urged 'Don't steal,' slaves just as persistently denied that this commandment applied to them, since they themselves were stolen property." Former slave Josephine Howard retorted to those slaveholders who preached against theft: "[T]hen why did de white folks steal my mammy and her mammy? . . . Dat de sinfulles' stealin' dey is." A Virginian slave preached back at his master, "You white folks set the bad example of stealing—you stole us from Africa, and not content with that, if any got free here, you stole them afterward, and so we are made slaves." Former Georgian slave George Womble agreed: "Slaves were taught to steal by their masters." [...] It is no wonder that whole audiences full of slaves were known to get up and leave the preaching services of missionaries when they began to preach on stealing. They simply could not stomach the hypocrisy. ~ Joel McDurmon,
221:On a bleak winter day, Dostoyevsky and his fellow prisoners were marched through the snow in front of the firing squad. As a military official shouted out the death sentences, a priest led each man to a platform, giving him an opportunity to kiss the cross the priest carried. Three of the prisoners were then marched forward and tied to a stake. Dostoyevsky looked on, realizing he would be next in line. He watched the soldiers pull the men’s caps down over their eyes. He felt revulsion in his stomach as the firing squad lifted their rifles, adjusted their aim, and stood ready to pull the triggers. Out of suffering and defeat often comes victory. Frozen in suspense, Dostoyevsky waited for what seemed like a lifetime. Then he heard the drums start up again. But they were beating retreat! He watched, stunned, as the firing squad lowered their rifles and the soldiers removed the prisoners’ caps from their eyes. Their lives—and his—would be spared.2 Immediately after this incident, Dostoyevsky wrote a letter to his brother about the change the experience had worked in him: “When I look back on my past and think how much time I wasted on nothing, how much time has been lost in futilities, errors, laziness, incapacity to live; how little I appreciated it, how many times I sinned against my heart and soul—then my heart bleeds. Life is a gift. … Now, in changing my life, I am reborn in a new form. Brother! I swear that I will not lose hope and will keep my soul and heart pure. I will be reborn for the better. That’s all my hope, all my consolation! ~ Charles W Colson,
222:Once or twice, at night, he planted himself in front of the type-writer, trying to get back to the book he'd come to New York to write. It was supposed to be about America, and freedom, and the kinship of time to pain, but in order to write about these things, he'd needed experience. Well, be careful what you wish for. For now all he seemed capable of producing was a string of sentences starting, Here was William. Here was William's courage, for example. And here was William's sadness, smallness of stature, size of hands. Here was his laugh in a dark movie theater, his unpunk love of the films of Woody Allen, not for any of the obvious ways they flattered his sensibility, but for something he called their tragic sense, which he compared to Chekhov's (whom Mercer knew he had not read). Here was the way he never asked Mercer about his work; the way he never talked about his own and yet seemed to carry it with him just beneath the skin; the way his skin looked in the sodium light from outside with the light off, with clothes off, in silver rain; the way he embodied qualities Mercer wanted to have, but without ruining them by wanting to have them; the way his genius overflowed its vessel, running off into the drain; the unfinished self-portrait; the hint of some trauma in his past, like the war a shell-shocked town never talks about; his terrible taste in friends; his complete lack of discipline; the inborn incapacity for certain basic things that made you want to mother him, fuck him, give your right and left arms for him, this man-child, this skinny American; and finally his wildness, his refusal to be imaginable by anyone. ~ Garth Risk Hallberg,
223:The broken pillar of the wing jags from the clotted shoulder,
The wing trails like a banner in defeat,

No more to use the sky forever but live with famine
And pain a few days: cat nor coyote
Will shorten the week of waiting for death, there is game without talons.

He stands under the oak-bush and waits
The lame feet of salvation; at night he remembers freedom
And flies in a dream, the dawns ruin it.

He is strong and pain is worse to the strong, incapacity is worse.
The curs of the day come and torment him
At distance, no one but death the redeemer will humble that head,

The intrepid readiness, the terrible eyes.
The wild God of the world is sometimes merciful to those
That ask mercy, not often to the arrogant.

You do not know him, you communal people, or you have forgotten him;
Intemperate and savage, the hawk remembers him;
Beautiful and wild, the hawks, and men that are dying, remember him.

II

I'd sooner, except the penalties, kill a man than a hawk;
but the great redtail
Had nothing left but unable misery
From the bone too shattered for mending, the wing that trailed under his talons when he moved.

We had fed him six weeks, I gave him freedom,
He wandered over the foreland hill and returned in the evening, asking for death,
Not like a beggar, still eyed with the old
Implacable arrogance.

I gave him the lead gift in the twilight.
What fell was relaxed, Owl-downy, soft feminine feathers; but what
Soared: the fierce rush: the night-herons by the flooded river cried fear at its rising
Before it was quite unsheathed from reality ~ Robinson Jeffers,
224:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.

~ The Mother, Questions And Answers 1953, 175,
225:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
226:In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God. ~ Jean Vanier,
227:It had been his opinion that it might serve his country if the Chinese and his men saw that he was not afraid to die. For the comprehension of our age and the part treason has played in it, it is necessary to realize there are many English people who would have felt acutely embarrassed if they had to read aloud the story of this young man's death, or to listen to it, or comment on it in public. They would have admitted that he had shown extreme capacity for courage and self-sacrifice, and that these are admirable qualities, likely to help humanity in the struggle for survival; but at the same time he would not please them. They would have felt more at ease with many of the traitors in this book. They would have conceded that on general principles it is better not to lie, not to cheat, not to betray; but they also would feel that Water's heroism has something dowdy about it while treason has a certain style a sort of elegance, or as the vulgar would say, 'sophistication'. William Joyce would not have fallen within the scope of their preference, but the cause for that would be unconnected with his defense of the Nazi cause. The people who harbor such emotions find no difficulty in accepting French writers who collaborated with the Germans during the war. It would be Joyce's readiness to seal his fate with his life which they would have found crude and unappetizing. But Alan Nunn May, and Fuchs, Burgess, and Maclean would seem in better taste. And concerning taste there is no argument. Those who cultivate this preference, would not have been prepared to defend these men's actions if they were set down in black and white. They would have admitted that it is not right for a man to accept employment from the state on certain conditions and break that understanding, when he could have easily obtained alternative employment in which he would not have to give any such undertaking; and that it is even worse for an alien to induce a country to accept him as a citizen when he is homeless and then conspire against its safety by handing over the most lethal secret it possesses to a potential enemy of aggressive character. But, all the same, they would have felt that subtlety was on the side of the traitors, and even morality. To them the classic hero, like poor young Terence Waters, was hamming it. People who practice the virtues are judged as if they had struck the sort of false attitude which betrays an incapacity for art; while the people who practice the vices are judged as if they had shown the subtle rightness of gesture which is the sign of the born artist. ~ Rebecca West,
228:It is in the legitimation of death that the transcending potency of symbolic universes manifests itself most clearly, and the fundamental terror-assuaging character of the ultimate legitimations of the paramount reality of everyday life is revealed. The primacy of the social objectivations of everyday life can retain its subjective plausibility only if it is constantly protected against terror. On the level of meaning, the institutional order represents a shield against terror. To be anomic, therefore, means to be deprived of this shield and to be exposed, alone, to the onslaught of nightmare. While the horror of aloneness is probably already given in the constitutional sociality of man, it manifests itself on the level of meaning in man’s incapacity to sustain a meaningful existence in isolation from the nomic constructions of society. The symbolic universe shelters the individual from ultimate terror by bestowing ultimate legitimation upon the protective structures of the institutional order.75 Very much the same may be said about the social (as against the just discussed individual) significance of symbolic universes. They are sheltering canopies over the institutional order as well as over individual biography. They also provide the delimitation of social reality; that is, they set the limits of what is relevant in terms of social interaction. One extreme possibility of this, sometimes approximated in primitive societies, is the definition of everything as social reality; even inorganic matter is dealt with in social terms. A narrower, and more common, delimitation includes only the organic or animal worlds. The symbolic universe assigns ranks to various phenomena in a hierarchy of being, defining the range of the social within this hierarchy.76 Needless to say, such ranks are also assigned to different types of men, and it frequently happens that broad categories of such types (sometimes everyone outside the collectivity in question) are defined as other than or less than human. This is commonly expressed linguistically (in the extreme case, with the name of the collectivity being equivalent to the term “human”). This is not too rare, even in civilized societies. For example, the symbolic universe of traditional India assigned a status to the outcastes that was closer to that of animals than to the human status of the upper castes (an operation ultimately legitimated in the theory of karma-samsara, which embraced all beings, human or otherwise), and as recently as the Spanish conquests in America it was possible for the Spaniards to conceive of the Indians as belonging to a different species (this operation being legitimated in a less comprehensive manner by a theory that “proved” that the Indians could not be descended from Adam and Eve). The ~ Peter L Berger,
229:In a physician's office in Kearny Street three men sat about a table, drinking punch and smoking. It was late in the evening, almost midnight, indeed, and there had been no lack of punch. The gravest of the three, Dr. Helberson, was the host—it was in his rooms they sat. He was about thirty years of age; the others were even younger; all were physicians. "The superstitious awe with which the living regard the dead," said Dr. Helberson, "is hereditary and incurable. One needs no more be ashamed of it than of the fact that he inherits, for example, an incapacity for mathematics, or a tendency to lie." The others laughed. "Oughtn't a man to be ashamed to lie?" asked the youngest of the three, who was in fact a medical student not yet graduated. "My dear Harper, I said nothing about that. The tendency to lie is one thing; lying is another." "But do you think," said the third man, "that this superstitious feeling, this fear of the dead, reasonless as we know it to be, is universal? I am myself not conscious of it." "Oh, but it is 'in your system' for all that," replied Helberson; "it needs only the right conditions—what Shakespeare calls the 'confederate season'—to manifest itself in some very disagreeable way that will open your eyes. Physicians and soldiers are of course more nearly free from it than others." "Physicians and soldiers!—why don't you add hangmen and headsmen? Let us have in all the assassin classes." "No, my dear Mancher; the juries will not let the public executioners acquire sufficient familiarity with death to be altogether unmoved by it." Young Harper, who had been helping himself to a fresh cigar at the sideboard, resumed his seat. "What would you consider conditions under which any man of woman born would become insupportably conscious of his share of our common weakness in this regard?" he asked, rather verbosely. "Well, I should say that if a man were locked up all night with a corpse—alone—in a dark room—of a vacant house—with no bed covers to pull over his head—and lived through it without going altogether mad, he might justly boast himself not of woman born, nor yet, like Macduff, a product of Cæsarean section." "I thought you never would finish piling up conditions," said Harper, "but I know a man who is neither a physician nor a soldier who will accept them all, for any stake you like to name." "Who is he?" "His name is Jarette—a stranger here; comes from my town in New York. I have no money to back him, but he will back himself with loads of it." "How do you know that?" "He would rather bet than eat. As for fear—I dare say he thinks it some cutaneous disorder, or possibly a particular kind of religious heresy." "What does he look like?" Helberson was evidently becoming interested. "Like Mancher, here—might be his twin brother." "I accept the challenge," said Helberson, promptly. "Awfully obliged to you for the compliment, I'm sure," drawled Mancher, who was growing sleepy. "Can't I get into this?" "Not against me," Helberson said. "I don't want your money." "All right," said Mancher; "I'll be the corpse." The others laughed. The outcome of this crazy conversation we have seen. ~ Ambrose Bierce,
230:Closing The Cycle

One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished.

Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden?

You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill.

None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back.

Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place.

Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else.

Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important.

Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are. ~ Paulo Coelho,
231:In the absence of expert [senior military] advice, we have seen each successive administration fail in the business of strategy - yielding a United States twice as rich as the Soviet Union but much less strong. Only the manner of the failure has changed. In the 1960s, under Robert S. McNamara, we witnessed the wholesale substitution of civilian mathematical analysis for military expertise. The new breed of the "systems analysts" introduced new standards of intellectual discipline and greatly improved bookkeeping methods, but also a trained incapacity to understand the most important aspects of military power, which happens to be nonmeasurable. Because morale is nonmeasurable it was ignored, in large and small ways, with disastrous effects. We have seen how the pursuit of business-type efficiency in the placement of each soldier destroys the cohesion that makes fighting units effective; we may recall how the Pueblo was left virtually disarmed when it encountered the North Koreans (strong armament was judged as not "cost effective" for ships of that kind). Because tactics, the operational art of war, and strategy itself are not reducible to precise numbers, money was allocated to forces and single weapons according to "firepower" scores, computer simulations, and mathematical studies - all of which maximize efficiency - but often at the expense of combat effectiveness.

An even greater defect of the McNamara approach to military decisions was its businesslike "linear" logic, which is right for commerce or engineering but almost always fails in the realm of strategy. Because its essence is the clash of antagonistic and outmaneuvering wills, strategy usually proceeds by paradox rather than conventional "linear" logic. That much is clear even from the most shopworn of Latin tags: si vis pacem, para bellum (if you want peace, prepare for war), whose business equivalent would be orders of "if you want sales, add to your purchasing staff," or some other, equally absurd advice. Where paradox rules, straightforward linear logic is self-defeating, sometimes quite literally. Let a general choose the best path for his advance, the shortest and best-roaded, and it then becomes the worst path of all paths, because the enemy will await him there in greatest strength...

Linear logic is all very well in commerce and engineering, where there is lively opposition, to be sure, but no open-ended scope for maneuver; a competitor beaten in the marketplace will not bomb our factory instead, and the river duly bridged will not deliberately carve out a new course. But such reactions are merely normal in strategy. Military men are not trained in paradoxical thinking, but they do no have to be. Unlike the business-school expert, who searches for optimal solutions in the abstract and then presents them will all the authority of charts and computer printouts, even the most ordinary military mind can recall the existence of a maneuvering antagonists now and then, and will therefore seek robust solutions rather than "best" solutions - those, in other words, which are not optimal but can remain adequate even when the enemy reacts to outmaneuver the first approach. ~ Edward N Luttwak,
232:28 August 1957
Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."
The Supramental Manifestation, SABCL, Vol. 16, p. 56

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

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

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

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

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

(Silence)

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

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

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

(Silence)

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

The Supreme contemplating His own Image.
~ The Mother, Questions And Answers 1957-1958,
233:An Act for establishing religious Freedom.

Section 1

Whereas, Almighty God hath created the mind free;

That all attempts to influence it by temporal punishments or burthens, or by civil incapacitations tend only to beget habits of hypocrisy and meanness, and therefore are a departure from the plan of the holy author of our religion, who being Lord, both of body and mind yet chose not to propagate it by coercions on either, as was in his Almighty power to do,

That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavouring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time;

That to compel a man to furnish contributions of money for the propagation of opinions, which he disbelieves is sinful and tyrannical;

That even the forcing him to support this or that teacher of his own religious persuasion is depriving him of the comfortable liberty of giving his contributions to the particular pastor, whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness, and is withdrawing from the Ministry those temporary rewards, which, proceeding from an approbation of their personal conduct are an additional incitement to earnest and unremitting labours for the instruction of mankind;

That our civil rights have no dependence on our religious opinions any more than our opinions in physics or geometry,

That therefore the proscribing any citizen as unworthy the public confidence, by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages, to which, in common with his fellow citizens, he has a natural right,

That it tends only to corrupt the principles of that very Religion it is meant to encourage, by bribing with a monopoly of worldly honours and emoluments those who will externally profess and conform to it;

That though indeed, these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way;

That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy which at once destroys all religious liberty because he being of course judge of that tendency will make his opinions the rule of judgment and approve or condemn the sentiments of others only as they shall square with or differ from his own;

That it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order;

And finally, that Truth is great, and will prevail if left to herself, that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict, unless by human interposition disarmed of her natural weapons free argument and debate, errors ceasing to be dangerous when it is permitted freely to contradict them. ~ Thomas Jefferson,
234:No one who had ever seen Catherine Morland in her infancy would have supposed her born to be an heroine. Her situation in life, the character of her father and mother, her own person and disposition, were all equally against her. Her father was a clergyman, without being neglected, or poor, and a very respectable man, though his name was Richard — and he had never been handsome. He had a considerable independence besides two good livings — and he was not in the least addicted to locking up his daughters. Her mother was a woman of useful plain sense, with a good temper, and, what is more remarkable, with a good constitution. She had three sons before Catherine was born; and instead of dying in bringing the latter into the world, as anybody might expect, she still lived on — lived to have six children more — to see them growing up around her, and to enjoy excellent health herself. A family of ten children will be always called a fine family, where there are heads and arms and legs enough for the number; but the Morlands had little other right to the word, for they were in general very plain, and Catherine, for many years of her life, as plain as any. She had a thin awkward figure, a sallow skin without colour, dark lank hair, and strong features — so much for her person; and not less unpropitious for heroism seemed her mind. She was fond of all boy's plays, and greatly preferred cricket not merely to dolls, but to the more heroic enjoyments of infancy, nursing a dormouse, feeding a canary-bird, or watering a rose-bush. Indeed she had no taste for a garden; and if she gathered flowers at all, it was chiefly for the pleasure of mischief — at least so it was conjectured from her always preferring those which she was forbidden to take. Such were her propensities — her abilities were quite as extraordinary. She never could learn or understand anything before she was taught; and sometimes not even then, for she was often inattentive, and occasionally stupid. Her mother was three months in teaching her only to repeat the "Beggar's Petition"; and after all, her next sister, Sally, could say it better than she did. Not that Catherine was always stupid — by no means; she learnt the fable of "The Hare and Many Friends" as quickly as any girl in England. Her mother wished her to learn music; and Catherine was sure she should like it, for she was very fond of tinkling the keys of the old forlorn spinner; so, at eight years old she began. She learnt a year, and could not bear it; and Mrs. Morland, who did not insist on her daughters being accomplished in spite of incapacity or distaste, allowed her to leave off. The day which dismissed the music-master was one of the happiest of Catherine's life. Her taste for drawing was not superior; though whenever she could obtain the outside of a letter from her mother or seize upon any other odd piece of paper, she did what she could in that way, by drawing houses and trees, hens and chickens, all very much like one another. Writing and accounts she was taught by her father; French by her mother: her proficiency in either was not remarkable, and she shirked her lessons in both whenever she could. What a strange, unaccountable character! — for with all these symptoms of profligacy at ten years old, she had neither a bad heart nor a bad temper, was seldom stubborn, scarcely ever quarrelsome, and very kind to the little ones, with few interruptions of tyranny; she was moreover noisy and wild, hated confinement and cleanliness, and loved nothing so well in the world as rolling down the green slope at the back of the house. ~ Jane Austen,
235:The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . .

Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . .

Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . .

Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . .

You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . .

The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind. ~ Edmund Burke,
236:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. 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.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
237:
ON THE AFTERWORLDLY

At one time Zarathustra too cast his delusion beyond
man, like all the afterworldly. The work of a suffering
and tortured god, the world then seemed to me. A
dream the world then seemed to me, and the fiction
of a god: colored smoke before the eyes of a dissatisfied deity. Good and evil and joy and pain and I and
you-colored smoke this seemed to me before creative
31
eyes. The creator wanted to look away from himself;
so he created the world.
Drunken joy it is for the sufferer to look away from
his suffering and to lose himself. Drunken joy and loss
of self the world once seemed to me. This world,
eternally imperfect, the image of an eternal contradiction, an imperfect image-a drunken joy for its imperfect creator: thus the world once appeared to me.
Thus I too once cast my delusion beyond man, like
all the afterworldly. Beyond man indeed?
Alas, my brothers, this god whom I created was
man-made and madness, like all gods! Man he was,
and only a poor specimen of man and ego: out of my
own ashes and fire this ghost came to me, and, verily,
it did not come to me from beyond. What happened,
my brothers? I overcame myself, the sufferer; I carried
my own ashes to the mountains; I invented a brighter
flame for myself. And behold, then this ghost fled from
me. Now it would be suffering for me and agony for
the recovered to believe in such ghosts: now it would
be suffering for me and humiliation. Thus I speak to
the afterworldly.
It was suffering and incapacity that created all afterworlds-this and that brief madness of bliss which is
experienced only by those who suffer most deeply.
Weariness that wants to reach the ultimate with one
leap, with one fatal leap, a poor ignorant weariness
that does not want to want any more: this created all
gods and afterworlds.
Believe me, my brothers: it was the body that despaired of the body and touched the ultimate walls with
the fingers of a deluded spirit. Believe me, my brothers: it was the body that despaired of the earth and
heard the belly of being speak to it. It wanted to crash
through these ultimate walls with its head, and not
32
only with its head-over there to "that world." But
"that world" is well concealed from humans-that dehumanized inhuman world which is a heavenly nothing; and the belly of being does not speak to humans
at all, except as a human.
Verily, all being is hard to prove and hard to induce
to speak. Tell me, my brothers, is not the strangest of
all things proved most nearly?
Indeed, this ego and the ego's contradiction and confusion still speak most honestly of its being-this creating, willing, valuing ego, which is the measure and
value of things. And this most honest being, the ego,
speaks of the body and still wants the body, even
when it poetizes and raves and flutters with broken
wings. It learns to speak ever more honestly, this ego:
and the more it learns, the more words and honors it
finds for body and earth.
A new pride my ego taught me, and this I teach
men: no longer to bury one's head in the sand of
heavenly things, but to bear it freely, an earthly head,
which creates a meaning for the earth.
A new will I teach men: to will this way which man
has walked blindly, and to affirm it, and no longer to
sneak away from it like the sick and decaying.
It was the sick and decaying who despised body and
earth and invented the heavenly realm and the redemptive drops of blood: but they took even these
sweet and gloomy poisons from body and earth. They
wanted to escape their own misery, and the stars were
too far for them. So they sighed: "Would that there
were heavenly ways to sneak into another state of being and happiness!" Thus they invented their sneaky
ruses and bloody potions. Ungrateful, these people
deemed themselves transported from their bodies and
this earth. But to whom did they owe the convulsions
33
and raptures of their transport? To their bodies and
this earth.
Zarathustra is gentle with the sick. Verily, he is not
angry with their kinds of comfort and ingratitude. May
they become convalescents, men of overcoming, and
create a higher body for themselves Nor is Zarathustra
angry with the convalescent who eyes his delusion ten-

derly and, at midnight, sneaks around the grave of his

god: but even so his tears still betray sickness and a
sick body to me.
Many sick people have always been among the
poetizers and God-cravers; furiously they hate the lover
of knowledge and that youngest among the virtues,
which is called "honesty." They always look backward
toward dark ages; then, indeed, delusion and faith
were another matter: the rage of reason was godlikeness, and doubt was sin.
I know these godlike men all too well: they want
one to have faith in them, and doubt to be sin. All too
well I also know what it is in which they have most
faith. Verily, it is not in afterworlds and redemptive
drops of blood, but in the body, that they too have
most faith; and their body is to them their thing-initself. But a sick thing it is to them, and gladly would
they shed their skins. Therefore they listen to the
preachers of death and themselves preach afterworlds.
Listen rather, my brothers, to the voice of the
healthy body: that is a more honest and purer voice.
More honestly and purely speaks the healthy body that
is perfect and perpendicular: and it speaks of the
meaning of the earth.
Thus spoke Zarathustra.
34
~ Friedrich Nietzsche, ON THE AFTERWORLDLY
,
238:I am poor brother Lippo, by your leave!
You need not clap your torches to my face.
Zooks, what's to blame? you think you see a monk!
What, 'tis past midnight, and you go the rounds,
And here you catch me at an alley's end
Where sportive ladies leave their doors ajar?
The Carmine's my cloister: hunt it up,
Do,harry out, if you must show your zeal,
Whatever rat, there, haps on his wrong hole,
And nip each softling of a wee white mouse,
Weke, weke, that's crept to keep him company!
Aha, you know your betters! Then, you'll take
Your hand away that's fiddling on my throat,
And please to know me likewise. Who am I?
Why, one, sir, who is lodging with a friend
Three streets offhe's a certain . . . how d'ye call?
MasteraCosimo of the Medici,
I' the house that caps the corner. Boh! you were best!
Remember and tell me, the day you're hanged,
How you affected such a gullet's-gripe!  
But you, sir, it concerns you that your knaves
Pick up a manner nor discredit you:
Zooks, are we pilchards, that they sweep the streets
And count fair price what comes into their net?
He's Judas to a tittle, that man is!
Just such a face! Why, sir, you make amends.
Lord, I'm not angry! Bid your hang-dogs go
Drink out this quarter-florin to the health
Of the munificent House that harbours me
(And many more beside, lads! more beside!)
And all's come square again. I'd like his face
His, elbowing on his comrade in the door
With the pike and lantern,for the slave that holds
John Baptist's head a-dangle by the hair
With one hand ("Look you, now," as who should say)
And his weapon in the other, yet unwiped!
It's not your chance to have a bit of chalk,
A wood-coal or the like? or you should see!
Yes, I'm the painter, since you style me so.
What, brother Lippo's doings, up and down,
You know them and they take you? like enough!
I saw the proper twinkle in your eye
'Tell you, I liked your looks at very first.
Let's sit and set things straight now, hip to haunch.
Here's spring come, and the nights one makes up bands
To roam the town and sing out carnival,
And I've been three weeks shut within my mew,
A-painting for the great man, saints and saints
And saints again. I could not paint all night
Ouf! I leaned out of window for fresh air.
There came a hurry of feet and little feet,
A sweep of lute strings, laughs, and whifts of song,
Flower o' the broom,
Take away love, and our earth is a tomb!
Flower o' the quince,
I let Lisa go, and what good in life since?
Flower o' the thymeand so on. Round they went.
Scarce had they turned the corner when a titter
Like the skipping of rabbits by moonlight,three slim shapes,
And a face that looked up . . . zooks, sir, flesh and blood,
That's all I'm made of! Into shreds it went,
Curtain and counterpane and coverlet,
All the bed-furniturea dozen knots,
There was a ladder! Down I let myself,
Hands and feet, scrambling somehow, and so dropped,
And after them. I came up with the fun
Hard by Saint Laurence, hail fellow, well met,
Flower o' the rose,
If I've been merry, what matter who knows?
And so as I was stealing back again
To get to bed and have a bit of sleep
Ere I rise up to-morrow and go work
On Jerome knocking at his poor old breast
With his great round stone to subdue the flesh,
You snap me of the sudden. Ah, I see!
Though your eye twinkles still, you shake your head
Mine's shaveda monk, you saythe sting 's in that!
If Master Cosimo announced himself,
Mum's the word naturally; but a monk!
Come, what am I a beast for? tell us, now!
I was a baby when my mother died
And father died and left me in the street.
I starved there, God knows how, a year or two
On fig-skins, melon-parings, rinds and shucks,
Refuse and rubbish. One fine frosty day,
My stomach being empty as your hat,
The wind doubled me up and down I went.
Old Aunt Lapaccia trussed me with one hand,
(Its fellow was a stinger as I knew)
And so along the wall, over the bridge,
By the straight cut to the convent. Six words there,
While I stood munching my first bread that month:
"So, boy, you're minded," quoth the good fat father
Wiping his own mouth, 'twas refection-time,--
"To quit this very miserable world?
Will you renounce" . . . "the mouthful of bread?" thought I;
By no means! Brief, they made a monk of me;
I did renounce the world, its pride and greed,
Palace, farm, villa, shop, and banking-house,
Trash, such as these poor devils of Medici
Have given their hearts toall at eight years old.
Well, sir, I found in time, you may be sure,
'T#was not for nothingthe good bellyful,
The warm serge and the rope that goes all round,
And day-long blessed idleness beside!
"Let's see what the urchin's fit for"that came next.
Not overmuch their way, I must confess.
Such a to-do! They tried me with their books:
Lord, they'd have taught me Latin in pure waste!
Flower o' the clove.
All the Latin I construe is, "amo" I love!
But, mind you, when a boy starves in the streets
Eight years together, as my fortune was,
Watching folk's faces to know who will fling
The bit of half-stripped grape-bunch he desires,
And who will curse or kick him for his pains,
Which gentleman processional and fine,
Holding a candle to the Sacrament,
Will wink and let him lift a plate and catch
The droppings of the wax to sell again,
Or holla for the Eight and have him whipped,
How say I?nay, which dog bites, which lets drop
His bone from the heap of offal in the street,
Why, soul and sense of him grow sharp alike,
He learns the look of things, and none the less
For admonition from the hunger-pinch.
I had a store of such remarks, be sure,
Which, after I found leisure, turned to use.
I drew men's faces on my copy-books,
Scrawled them within the antiphonary's marge,
Joined legs and arms to the long music-notes,
Found eyes and nose and chin for A's and B's,
And made a string of pictures of the world
Betwixt the ins and outs of verb and noun,
On the wall, the bench, the door. The monks looked black.
"Nay," quoth the Prior, "turn him out, d'ye say?
In no wise. Lose a crow and catch a lark.
What if at last we get our man of parts,
We Carmelites, like those Camaldolese
And Preaching Friars, to do our church up fine
And put the front on it that ought to be!"
And hereupon he bade me daub away.
Thank you! my head being crammed, the walls a blank,
Never was such prompt disemburdening.
First, every sort of monk, the black and white,
I drew them, fat and lean: then, folk at church,
From good old gossips waiting to confess
Their cribs of barrel-droppings, candle-ends,
To the breathless fellow at the altar-foot,
Fresh from his murder, safe and sitting there
With the little children round him in a row
Of admiration, half for his beard and half
For that white anger of his victim's son
Shaking a fist at him with one fierce arm,
Signing himself with the other because of Christ
(Whose sad face on the cross sees only this
After the passion of a thousand years)
Till some poor girl, her apron o'er her head,
(Which the intense eyes looked through) came at eve
On tiptoe, said a word, dropped in a loaf,
Her pair of earrings and a bunch of flowers
(The brute took growling), prayed, and so was gone.
I painted all, then cried " `T#is ask and have;
Choose, for more's ready!"laid the ladder flat,
And showed my covered bit of cloister-wall.
The monks closed in a circle and praised loud
Till checked, taught what to see and not to see,
Being simple bodies,"That's the very man!
Look at the boy who stoops to pat the dog!
That woman's like the Prior's niece who comes
To care about his asthma: it's the life!''
But there my triumph's straw-fire flared and funked;
Their betters took their turn to see and say:
The Prior and the learned pulled a face
And stopped all that in no time. "How? what's here?
Quite from the mark of painting, bless us all!
Faces, arms, legs, and bodies like the true
As much as pea and pea! it's devil's-game!
Your business is not to catch men with show,
With homage to the perishable clay,
But lift them over it, ignore it all,
Make them forget there's such a thing as flesh.
Your business is to paint the souls of men
Man's soul, and it's a fire, smoke . . . no, it's not . . .
It's vapour done up like a new-born babe
(In that shape when you die it leaves your mouth)
It's . . . well, what matters talking, it's the soul!
Give us no more of body than shows soul!
Here's Giotto, with his Saint a-praising God,
That sets us praisingwhy not stop with him?
Why put all thoughts of praise out of our head
With wonder at lines, colours, and what not?
Paint the soul, never mind the legs and arms!
Rub all out, try at it a second time.
Oh, that white smallish female with the breasts,
She's just my niece . . . Herodias, I would say,
Who went and danced and got men's heads cut off!
Have it all out!" Now, is this sense, I ask?
A fine way to paint soul, by painting body
So ill, the eye can't stop there, must go further
And can't fare worse! Thus, yellow does for white
When what you put for yellow's simply black,
And any sort of meaning looks intense
When all beside itself means and looks nought.
Why can't a painter lift each foot in turn,
Left foot and right foot, go a double step,
Make his flesh liker and his soul more like,
Both in their order? Take the prettiest face,
The Prior's niece . . . patron-saintis it so pretty
You can't discover if it means hope, fear,
Sorrow or joy? won't beauty go with these?
Suppose I've made her eyes all right and blue,
Can't I take breath and try to add life's flash,
And then add soul and heighten them three-fold?
Or say there's beauty with no soul at all
(I never saw itput the case the same)
If you get simple beauty and nought else,
You get about the best thing God invents:
That's somewhat: and you'll find the soul you have missed,
Within yourself, when you return him thanks.
"Rub all out!" Well, well, there's my life, in short,
And so the thing has gone on ever since.
I'm grown a man no doubt, I've broken bounds:
You should not take a fellow eight years old
And make him swear to never kiss the girls.
I'm my own master, paint now as I please
Having a friend, you see, in the Corner-house!
Lord, it's fast holding by the rings in front
Those great rings serve more purposes than just
To plant a flag in, or tie up a horse!
And yet the old schooling sticks, the old grave eyes
Are peeping o'er my shoulder as I work,
The heads shake still"It's art's decline, my son!
You're not of the true painters, great and old;
Brother Angelico's the man, you'll find;
Brother Lorenzo stands his single peer:
Fag on at flesh, you'll never make the third!"
Flower o' the pine,
You keep your mistr manners, and I'll stick to mine!
I'm not the third, then: bless us, they must know!
Don't you think they're the likeliest to know,
They with their Latin? So, I swallow my rage,
Clench my teeth, suck my lips in tight, and paint
To please themsometimes do and sometimes don't;
For, doing most, there's pretty sure to come
A turn, some warm eve finds me at my saints
A laugh, a cry, the business of the world
(Flower o' the peach
Death for us all, and his own life for each!)
And my whole soul revolves, the cup runs over,
The world and life's too big to pass for a dream,
And I do these wild things in sheer despite,
And play the fooleries you catch me at,
In pure rage! The old mill-horse, out at grass
After hard years, throws up his stiff heels so,
Although the miller does not preach to him
The only good of grass is to make chaff.
What would men have? Do they like grass or no
May they or mayn't they? all I want's the thing
Settled for ever one way. As it is,
You tell too many lies and hurt yourself:
You don't like what you only like too much,
You do like what, if given you at your word,
You find abundantly detestable.
For me, I think I speak as I was taught;
I always see the garden and God there
A-making man's wife: and, my lesson learned,
The value and significance of flesh,
I can't unlearn ten minutes afterwards.
You understand me: I'm a beast, I know.
But see, nowwhy, I see as certainly
As that the morning-star's about to shine,
What will hap some day. We've a youngster here
Comes to our convent, studies what I do,
Slouches and stares and lets no atom drop:
His name is Guidihe'll not mind the monks
They call him Hulking Tom, he lets them talk
He picks my practice uphe'll paint apace.
I hope sothough I never live so long,
I know what's sure to follow. You be judge!
You speak no Latin more than I, belike;
However, you're my man, you've seen the world
The beauty and the wonder and the power,
The shapes of things, their colours, lights and shades,
Changes, surprises,and God made it all!
For what? Do you feel thankful, ay or no,
For this fair town's face, yonder river's line,
The mountain round it and the sky above,
Much more the figures of man, woman, child,
These are the frame to? What's it all about?
To be passed over, despised? or dwelt upon,
Wondered at? oh, this last of course!you say.
But why not do as well as say,paint these
Just as they are, careless what comes of it?
God's workspaint any one, and count it crime
To let a truth slip. Don't object, "His works
Are here already; nature is complete:
Suppose you reproduce her(which you can't)
There's no advantage! you must beat her, then."
For, don't you mark? we're made so that we love
First when we see them painted, things we have passed
Perhaps a hundred times nor cared to see;
And so they are better, paintedbetter to us,
Which is the same thing. Art was given for that;
God uses us to help each other so,
Lending our minds out. Have you noticed, now,
Your cullion's hanging face? A bit of chalk,
And trust me but you should, though! How much more,
If I drew higher things with the same truth!
That were to take the Prior's pulpit-place,
Interpret God to all of you! Oh, oh,
It makes me mad to see what men shall do
And we in our graves! This world's no blot for us,
Nor blank; it means intensely, and means good:
To find its meaning is my meat and drink.
"Ay, but you don't so instigate to prayer!"
Strikes in the Prior: "when your meaning's plain
It does not say to folkremember matins,
Or, mind you fast next Friday!" Why, for this
What need of art at all? A skull and bones,
Two bits of stick nailed crosswise, or, what's best,
A bell to chime the hour with, does as well.
I painted a Saint Laurence six months since
At Prato, splashed the fresco in fine style:
"How looks my painting, now the scaffold's down?"
I ask a brother: "Hugely," he returns
"Already not one phiz of your three slaves
Who turn the Deacon off his toasted side,
But's scratched and prodded to our heart's content,
The pious people have so eased their own
With coming to say prayers there in a rage:
We get on fast to see the bricks beneath.
Expect another job this time next year,
For pity and religion grow i' the crowd
Your painting serves its purpose!" Hang the fools!
That isyou'll not mistake an idle word
Spoke in a huff by a poor monk, God wot,
Tasting the air this spicy night which turns
The unaccustomed head like Chianti wine!
Oh, the church knows! don't misreport me, now!
It's natural a poor monk out of bounds
Should have his apt word to excuse himself:
And hearken how I plot to make amends.
I have bethought me: I shall paint a piece
There's for you! Give me six months, then go, see
Something in Sant' Ambrogio's! Bless the nuns!
They want a cast o' my office. I shall paint
God in the midst, Madonna and her babe,
Ringed by a bowery, flowery angel-brood,
Lilies and vestments and white faces, sweet
As puff on puff of grated orris-root
When ladies crowd to Church at midsummer.
And then i' the front, of course a saint or two
Saint John' because he saves the Florentines,
Saint Ambrose, who puts down in black and white
The convent's friends and gives them a long day,
And Job, I must have him there past mistake,
The man of Uz (and Us without the z,
Painters who need his patience). Well, all these
Secured at their devotion, up shall come
Out of a corner when you least expect,
As one by a dark stair into a great light,
Music and talking, who but Lippo! I!
Mazed, motionless, and moonstruckI'm the man!
Back I shrinkwhat is this I see and hear?
I, caught up with my monk's-things by mistake,
My old serge gown and rope that goes all round,
I, in this presence, this pure company!
Where's a hole, where's a corner for escape?
Then steps a sweet angelic slip of a thing
Forward, puts out a soft palm"Not so fast!"
Addresses the celestial presence, "nay
He made you and devised you, after all,
Though he's none of you! Could Saint John there draw
His camel-hair make up a painting brush?
We come to brother Lippo for all that,
Iste perfecit opus! So, all smile
I shuffle sideways with my blushing face
Under the cover of a hundred wings
Thrown like a spread of kirtles when you're gay
And play hot cockles, all the doors being shut,
Till, wholly unexpected, in there pops
The hothead husband! Thus I scuttle off
To some safe bench behind, not letting go
The palm of her, the little lily thing
That spoke the good word for me in the nick,
Like the Prior's niece . . . Saint Lucy, I would say.
And so all's saved for me, and for the church
A pretty picture gained. Go, six months hence!
Your hand, sir, and good-bye: no lights, no lights!
The street's hushed, and I know my own way back,
Don't fear me! There's the grey beginning. Zooks!
NOTES



Form:
unrhyming

1.
First published in Men and Women, 1855.In this poem, Browning makes use of the account of
Lippi in Vasari's Lives of the Painters, from
which the following is an extract: "The Carmelite monk,
Fra Filippo di Tommaso Lippi (1412-1469), was born
at Florence in a bye-street called Ardiglione, under the
Canto alla Cuculia, and behind the convent of the
Carmelites. By the death of his father he was left a
friendless orphan at the age of two years, his mother
having also died shortly after his birth. The child was
for some time under the care of a certain Mona Lapaccia,
his aunt, the sister of his father, who brought him up
with very great difficulty till he had attained his eighth
year, when, being no longer able to support the burden
of his maintenance, she placed him in the above-named
convent of the Carmelites. Here, in proportion as he
showed himself dexterous and ingenious in all works
performed by hand, did he manifest the utmost dullness
and incapacity in letters, to which he would never apply
himself, nor would he take any pleasure in learning of
any kind. The boy continued to be called by his worldly
name of Filippo, and being placed with others, who like
himself were in the house of the novices, under the care
of the master, to the end that the latter might see what
could be done with him\; in place of studying, he never
did anything but daub his own books, and those of the
other boys, with caricatures, whereupon the prior determined
to give him all means and every opportunity for learning
to draw. The chapel of the Carmine had then been newly
painted by Masaccio, and this being exceedingly beautiful,
pleased Fra Filippo greatly, wherefore he frequented it daily
for his recreation, and, continually practising there, in
company with many other youths, who were constantly
drawing in that place, he surpassed all the others by very
much in dexterity and knowledge .... Proceeding thus, and
improving from day to day, he has so closely followed the
manner of Masaccio, and his works displayed so much
similarity to those of the latter, that many affirmed the spirit
of Masaccio to have entered the body of Fra Filippo .... "It is
said that Fra Filippo was much addicted to the pleasures of
sense, insomuch that he would give all he possessed to secure
the gratification of whatever inclination might at the moment
be predominant .... It was known that, while occupied in the
pursuit of his pleasures, the works undertaken by him received
little or none of his attention\; for which reason Cosimo de'
Medici, wishing him to execute a work in his own palace, shut
him up, that he might not waste his time in running about\; but
having endured this confinement for two days, he then made
ropes with sheets of his bed, which he cut to pieces for that
purpose, and so having let himself down from a window, escaped,
and for several days gave himself up to his amusements. When
Cosimo found that the painter had disappeared, he caused him
to be sought, and Fra Filippo at last returned to his work, but
from that time forward Cosimo gave him liberty to go in and
out at his pleasure, repenting greatly of having previously shut
him up, when he considered the danger that Fra Filippo had
incurred by his folly in descending from the window\; and ever
afterwards labouring to keep him to his work by kindness only,
he was by this means much more promptly and effectually
served by the painter, and was wont to say that the excellencies
of rare genius were as forms of light and not beasts of burden."

17.
Cosimo of the Medici (1389-1464): the real ruler of Florence,
and a patron of art and literature.

53.
The snatches of song represent a species of Italian folk-song
called Stornelli\; each consisting of three lines of a set form,
and containing the name of a flower in the first line.

67.
Saint Laurence: the Church at San Lorenzo, now famous for
the tombs of the Medici, the work of Michael Angelo.

73.
Jerome: one of the Christian Fathers, translated the Bible
into Latin\; he led a life of extreme asceticism.

117-18.
A reference to the procession carrying the consecrated wafer.

121.
the Eight: a body of magistrates who kept order.

130.
antiphonary: the service-book.

140.
Preaching Friars: the Dominicans.

172.
funked: turned to smoke.

176 ff.
Lippi belonged to the naturalistic school which developed
among the Florentines. These showed a greater attention to
natural form and beauty, as opposed to the conventional school,
who were men under the influence of earlier artists and inherited
an ascetic timidity in the representation of material things.

189.
Giotto (1267-1337): the earliest of the greater Florentine
painters.

196.
Herodias: sister-in-law of Herod, and mother of Salome.
See Matthew, 14 for the story of Salome's dance and the beheading
of John the Baptist.

227.
See line 18 above.

235.
Brother Angelico: Fra Angelico (1387-1455), "By purity of
life, habitual elevation of thought, and natural sweetness of
disposition, he was enabled to express the sacred affections
upon the human countenance, as no one ever did before or since" (Ruskin).

236.
Lorenzo: Lorenzo Monaco (1370-1425), a Camaldolese
friar who painted in Florence.

273 ff.
Tommaso Guidi (1401-28) better known as Masaccio (which means
"hulking") "because," says Vasari, "of his excessive negligence and
disregard of himself." He was the teacher--not, as here represented,
the pupil--of Filippo Lippi (see first note above).

324.
Prato: a town some dozen miles from Florence\; in the Cathedral
are frescoes by Filippo, but they represent St. Stephen, and the
Baptist, not St. Laurence.

328.
According to tradition, St. Laurence was roasted on a gridiron.

339.
Chianti wine: the common red wine of Tuscany.

346.
Browning proceeds to put into Fra Filippo's mouth a description
of what is considered his masterpiece --a Coronation of the Virgin--which
he painted for the nuns of Sant' Ambrogio. Browning, following Vasari,
believes that the painter put a self-portrait in the lower corner of the
picture. Recent research has shown that the figure is a portrait, not of
Fra Filippo, but of the benefactor who ordered the picture for the
church. In this case, perfecit opus means "caused the work to
be made," not, as Browning takes it, "completed the work himself."

354.
St. John the Baptist is the patron saint of the Florentines.


~ Robert Browning, Fra Lippo Lippi
,
239:The Victories Of Love. Book Ii
From Jane To Her Mother
Thank Heaven, the burthens on the heart
Are not half known till they depart!
Although I long'd, for many a year,
To love with love that casts out fear,
My Frederick's kindness frighten'd me,
And heaven seem'd less far off than he;
And in my fancy I would trace
A lady with an angel's face,
That made devotion simply debt,
Till sick with envy and regret,
And wicked grief that God should e'er
Make women, and not make them fair.
That he might love me more because
Another in his memory was,
And that my indigence might be
To him what Baby's was to me,
The chief of charms, who could have thought?
But God's wise way is to give nought
Till we with asking it are tired;
And when, indeed, the change desired
Comes, lest we give ourselves the praise,
It comes by Providence, not Grace;
And mostly our thanks for granted pray'rs
Are groans at unexpected cares.
First Baby went to heaven, you know,
And, five weeks after, Grace went, too.
Then he became more talkative,
And, stooping to my heart, would give
Signs of his love, which pleased me more
Than all the proofs he gave before;
And, in that time of our great grief,
We talk'd religion for relief;
For, though we very seldom name
Religion, we now think the same!
Oh, what a bar is thus removed
To loving and to being loved!
292
For no agreement really is
In anything when none's in this.
Why, Mother, once, if Frederick press'd
His wife against his hearty breast,
The interior difference seem'd to tear
My own, until I could not bear
The trouble. 'Twas a dreadful strife,
And show'd, indeed, that faith is life.
He never felt this. If he did,
I'm sure it could not have been hid;
For wives, I need not say to you,
Can feel just what their husbands do,
Without a word or look; but then
It is not so, you know, with men.
From that time many a Scripture text
Help'd me, which had, before, perplex'd.
Oh, what a wond'rous word seem'd this:
He is my head, as Christ is his!
None ever could have dared to see
In marriage such a dignity
For man, and for his wife, still less,
Such happy, happy lowliness,
Had God Himself not made it plain!
This revelation lays the rein—
If I may speak so—on the neck
Of a wife's love, takes thence the check
Of conscience, and forbids to doubt
Its measure is to be without
All measure, and a fond excess
Is here her rule of godliness.
I took him not for love but fright;
He did but ask a dreadful right.
In this was love, that he loved me
The first, who was mere poverty.
All that I know of love he taught;
And love is all I know of aught.
My merit is so small by his,
That my demerit is my bliss.
My life is hid with him in Christ,
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Never thencefrom to be enticed;
And in his strength have I such rest
As when the baby on my breast
Finds what it knows not how to seek,
And, very happy, very weak,
Lies, only knowing all is well,
Pillow'd on kindness palpable.
II
From Lady Clitheroe To Mary Churchill
Dear Saint, I'm still at High-Hurst Park.
The house is fill'd with folks of mark.
Honoria suits a good estate
Much better than I hoped. How fate
Loads her with happiness and pride!
And such a loving lord, beside!
But between us, Sweet, everything
Has limits, and to build a wing
To this old house, when Courtholm stands
Empty upon his Berkshire lands,
And all that Honor might be near
Papa, was buying love too dear.
With twenty others, there are two
Guests here, whose names will startle you:
Mr. and Mrs. Frederick Graham!
I thought he stay'd away for shame.
He and his wife were ask'd, you know,
And would not come, four years ago.
You recollect Miss Smythe found out
Who she had been, and all about
Her people at the Powder-mill;
And how the fine Aunt tried to instil
Haut ton, and how, at last poor Jane
Had got so shy and gauche that, when
The Dockyard gentry came to sup,
She always had to be lock'd up;
And some one wrote to us and said
Her mother was a kitchen-maid.
Dear Mary, you'll be charm'd to know
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It must be all a fib. But, oh,
She is the oddest little Pet
On which my eyes were ever set!
She's so outrée and natural
That, when she first arrived, we all
Wonder'd, as when a robin comes
In through the window to eat crumbs
At breakfast with us. She has sense,
Humility, and confidence;
And, save in dressing just a thought
Gayer in colours than she ought,
(To-day she looks a cross between
Gipsy and Fairy, red and green,)
She always happens to do well.
And yet one never quite can tell
What she might do or utter next.
Lord Clitheroe is much perplex'd.
Her husband, every now and then,
Looks nervous; all the other men
Are charm'd. Yet she has neither grace,
Nor one good feature in her face.
Her eyes, indeed, flame in her head,
Like very altar-fires to Fred,
Whose steps she follows everywhere
Like a tame duck, to the despair
Of Colonel Holmes, who does his part
To break her funny little heart.
Honor's enchanted. 'Tis her view
That people, if they're good and true,
And treated well, and let alone,
Will kindly take to what's their own,
And always be original,
Like children. Honor's just like all
The rest of us! But, thinking so,
'Tis well she miss'd Lord Clitheroe,
Who hates originality,
Though he puts up with it in me.
Poor Mrs. Graham has never been
To the Opera! You should have seen
The innocent way she told the Earl
She thought Plays sinful when a girl,
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And now she never had a chance!
Frederick's complacent smile and glance
Towards her, show'd me, past a doubt,
Honoria had been quite cut out.
'Tis very strange; for Mrs. Graham,
Though Frederick's fancy none can blame,
Seems the last woman you'd have thought
Her lover would have ever sought.
She never reads, I find, nor goes
Anywhere; so that I suppose
She got at all she ever knew
By growing up, as kittens do.
Talking of kittens, by-the-bye,
You have more influence than I
With dear Honoria. Get her, Dear,
To be a little more severe
With those sweet Children. They've the run
Of all the place. When school was done,
Maud burst in, while the Earl was there,
With ‘Oh, Mama, do be a bear!’
Do you know, Dear, this odd wife of Fred
Adores his old Love in his stead!
She is so nice, yet, I should say,
Not quite the thing for every day.
Wonders are wearying! Felix goes
Next Sunday with her to the Close,
And you will judge.
Honoria asks
All Wiltshire Belles here; Felix basks
Like Puss in fire-shine, when the room
Is thus aflame with female bloom.
But then she smiles when most would pout;
And so his lawless loves go out
With the last brocade. 'Tis not the same,
I fear, with Mrs. Frederick Graham.
Honoria should not have her here,—
And this you might just hint, my Dear,—
For Felix says he never saw
Such proof of what he holds for law,
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That ‘beauty is love which can be seen.’
Whatever he by this may mean,
Were it not dreadful if he fell
In love with her on principle!
III
From Jane To Mrs. Graham
Mother, I told you how, at first,
I fear'd this visit to the Hurst.
Fred must, I felt, be so distress'd
By aught in me unlike the rest
Who come here. But I find the place
Delightful; there's such ease, and grace,
And kindness, and all seem to be
On such a high equality.
They have not got to think, you know,
How far to make the money go.
But Frederick says it's less the expense
Of money, than of sound good-sense,
Quickness to care what others feel,
And thoughts with nothing to conceal;
Which I'll teach Johnny. Mrs. Vaughan
Was waiting for us on the Lawn,
And kiss'd and call'd me ‘Cousin.’ Fred
Neglected his old friends, she said.
He laugh'd, and colour'd up at this.
She was, you know, a flame of his;
But I'm not jealous! Luncheon done,
I left him, who had just begun
To talk about the Russian War
With an old Lady, Lady Carr,—
A Countess, but I'm more afraid,
A great deal, of the Lady's Maid,—
And went with Mrs. Vaughan to see
The pictures, which appear'd to be
Of sorts of horses, clowns, and cows
Call'd Wouvermans and Cuyps and Dows.
And then she took me up, to show
Her bedroom, where, long years ago,
A Queen slept. 'Tis all tapestries
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Of Cupids, Gods, and Goddesses,
And black, carved oak. A curtain'd door
Leads thence into her soft Boudoir,
Where even her husband may but come
By favour. He, too, has his room,
Kept sacred to his solitude.
Did I not think the plan was good?
She ask'd me; but I said how small
Our house was, and that, after all,
Though Frederick would not say his prayers
At night till I was safe upstairs,
I thought it wrong to be so shy
Of being good when I was by.
‘Oh, you should humour him!’ she said,
With her sweet voice and smile; and led
The way to where the children ate
Their dinner, and Miss Williams sate.
She's only Nursery-Governess,
Yet they consider her no less
Than Lord or Lady Carr, or me.
Just think how happy she must be!
The Ball-Room, with its painted sky
Where heavy angels seem to fly,
Is a dull place; its size and gloom
Make them prefer, for drawing-room,
The Library, all done up new
And comfortable, with a view
Of Salisbury Spire between the boughs.
When she had shown me through the house,
(I wish I could have let her know
That she herself was half the show;
She is so handsome, and so kind!)
She fetch'd the children, who had dined;
And, taking one in either hand,
Show'd me how all the grounds were plann'd.
The lovely garden gently slopes
To where a curious bridge of ropes
Crosses the Avon to the Park.
We rested by the stream, to mark
The brown backs of the hovering trout.
Frank tickled one, and took it out
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From under a stone. We saw his owls,
And awkward Cochin-China fowls,
And shaggy pony in the croft;
And then he dragg'd us to a loft,
Where pigeons, as he push'd the door,
Fann'd clear a breadth of dusty floor,
And set us coughing. I confess
I trembled for my nice silk dress.
I cannot think how Mrs. Vaughan
Ventured with that which she had on,—
A mere white wrapper, with a few
Plain trimmings of a quiet blue,
But, oh, so pretty! Then the bell
For dinner rang. I look'd quite well
(‘Quite charming,’ were the words Fred said,)
With the new gown that I've had made.
I am so proud of Frederick.
He's so high-bred and lordly-like
With Mrs. Vaughan! He's not quite so
At home with me; but that, you know,
I can't expect, or wish. 'Twould hurt,
And seem to mock at my desert.
Not but that I'm a duteous wife
To Fred; but, in another life,
Where all are fair that have been true
I hope I shall be graceful too,
Like Mrs. Vaughan. And, now, good-bye!
That happy thought has made me cry,
And feel half sorry that my cough,
In this fine air, is leaving off.
IV
From Frederick To Mrs. Graham
Honoria, trebly fair and mild
With added loves of lord and child,
Is else unalter'd. Years, which wrong
The rest, touch not her beauty, young
With youth which rather seems her clime,
Than aught that's relative to time.
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How beyond hope was heard the prayer
I offer'd in my love's despair!
Could any, whilst there's any woe,
Be wholly blest, then she were so.
She is, and is aware of it,
Her husband's endless benefit;
But, though their daily ways reveal
The depth of private joy they feel,
'Tis not their bearing each to each
That does abroad their secret preach,
But such a lovely good-intent
To all within their government
And friendship as, 'tis well discern'd,
Each of the other must have learn'd;
For no mere dues of neighbourhood
Ever begot so blest a mood.
And fair, indeed, should be the few
God dowers with nothing else to do,
And liberal of their light, and free
To show themselves, that all may see!
For alms let poor men poorly give
The meat whereby men's bodies live;
But they of wealth are stewards wise
Whose graces are their charities.
The sunny charm about this home
Makes all to shine who thither come.
My own dear Jane has caught its grace,
And, honour'd, honours too the place.
Across the lawn I lately walk'd
Alone, and watch'd where mov'd and talk'd,
Gentle and goddess-like of air,
Honoria and some Stranger fair.
I chose a path unblest by these;
When one of the two Goddesses,
With my Wife's voice, but softer, said,
‘Will you not walk with us, dear Fred?’
She moves, indeed, the modest peer
Of all the proudest ladies here.
Unawed she talks with men who stand
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Among the leaders of the land,
And women beautiful and wise,
With England's greatness in their eyes.
To high, traditional good-sense,
And knowledge ripe without pretence,
And human truth exactly hit
By quiet and conclusive wit,
Listens my little, homely Dove,
Mistakes the points and laughs for love;
And, after, stands and combs her hair,
And calls me much the wittiest there!
With reckless loyalty, dear Wife,
She lays herself about my life!
The joy I might have had of yore
I have not; for 'tis now no more,
With me, the lyric time of youth,
And sweet sensation of the truth.
Yet, past my hope or purpose bless'd,
In my chance choice let be confess'd
The tenderer Providence that rules
The fates of children and of fools!
I kiss'd the kind, warm neck that slept,
And from her side this morning stepp'd,
To bathe my brain from drowsy night
In the sharp air and golden light.
The dew, like frost, was on the pane.
The year begins, though fair, to wane.
There is a fragrance in its breath
Which is not of the flowers, but death;
And green above the ground appear
The lilies of another year.
I wander'd forth, and took my path
Among the bloomless aftermath;
And heard the steadfast robin sing
As if his own warm heart were Spring,
And watch'd him feed where, on the yew,
Hung honey'd drops of crimson dew;
And then return'd, by walls of peach,
And pear-trees bending to my reach,
And rose-beds with the roses gone,
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To bright-laid breakfast. Mrs. Vaughan
Was there, none with her. I confess
I love her than of yore no less!
But she alone was loved of old;
Now love is twain, nay, manifold;
For, somehow, he whose daily life
Adjusts itself to one true wife,
Grows to a nuptial, near degree
With all that's fair and womanly.
Therefore, as more than friends, we met,
Without constraint, without regret;
The wedded yoke that each had donn'd
Seeming a sanction, not a bond.
From Mrs. Graham
Your love lacks joy, your letter says.
Yes; love requires the focal space
Of recollection or of hope,
Ere it can measure its own scope.
Too soon, too soon comes Death to show
We love more deeply than we know!
The rain, that fell upon the height
Too gently to be call'd delight,
Within the dark vale reappears
As a wild cataract of tears;
And love in life should strive to see
Sometimes what love in death would be!
Easier to love, we so should find,
It is than to be just and kind.
She's gone: shut close the coffin-lid:
What distance for another did
That death has done for her! The good,
Once gazed upon with heedless mood,
Now fills with tears the famish'd eye,
And turns all else to vanity.
'Tis sad to see, with death between,
The good we have pass'd and have not seen!
How strange appear the words of all!
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The looks of those that live appal.
They are the ghosts, and check the breath:
There's no reality but death,
And hunger for some signal given
That we shall have our own in heaven.
But this the God of love lets be
A horrible uncertainty.
How great her smallest virtue seems,
How small her greatest fault! Ill dreams
Were those that foil'd with loftier grace
The homely kindness of her face.
'Twas here she sat and work'd, and there
She comb'd and kiss'd the children's hair;
Or, with one baby at her breast,
Another taught, or hush'd to rest.
Praise does the heart no more refuse
To the chief loveliness of use.
Her humblest good is hence most high
In the heavens of fond memory;
And Love says Amen to the word,
A prudent wife is from the Lord.
Her worst gown's kept, ('tis now the best,
As that in which she oftenest dress'd,)
For memory's sake more precious grown
Than she herself was for her own.
Poor child! foolish it seem'd to fly
To sobs instead of dignity,
When she was hurt. Now, more than all,
Heart-rending and angelical
That ignorance of what to do,
Bewilder'd still by wrong from you:
For what man ever yet had grace
Ne'er to abuse his power and place?
No magic of her voice or smile
Suddenly raised a fairy isle,
But fondness for her underwent
An unregarded increment,
Like that which lifts, through centuries,
The coral-reef within the seas,
Till, lo! the land where was the wave,
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Alas! 'tis everywhere her grave.
VI
From Jane To Mrs. Graham
Dear Mother, I can surely tell,
Now, that I never shall get well.
Besides the warning in my mind,
All suddenly are grown so kind.
Fred stopp'd the Doctor, yesterday,
Downstairs, and, when he went away,
Came smiling back, and sat with me,
Pale, and conversing cheerfully
About the Spring, and how my cough,
In finer weather, would leave off.
I saw it all, and told him plain
I felt no hope of Spring again.
Then he, after a word of jest,
Burst into tears upon my breast,
And own'd, when he could speak, he knew
There was a little danger, too.
This made me very weak and ill,
And while, last night, I lay quite still,
And, as he fancied, in the deep,
Exhausted rest of my short sleep,
I heard, or dream'd I heard him pray:
‘Oh, Father, take her not away!
‘Let not life's dear assurance lapse
‘Into death's agonised 'Perhaps,'
‘A hope without Thy promise, where
‘Less than assurance is despair!
‘Give me some sign, if go she must,
‘That death's not worse than dust to dust,
‘Not heaven, on whose oblivious shore
‘Joy I may have, but her no more!
‘The bitterest cross, it seems to me,
‘Of all is infidelity;
‘And so, if I may choose, I'll miss
‘The kind of heaven which comes to this.
‘If doom'd, indeed, this fever ceased,
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‘To die out wholly, like a beast,
‘Forgetting all life's ill success
‘In dark and peaceful nothingness,
‘I could but say, Thy will be done;
‘For, dying thus, I were but one
‘Of seed innumerable which ne'er
‘In all the worlds shall bloom or bear.
‘I've put life past to so poor use
‘Well may'st Thou life to come refuse;
‘And justice, which the spirit contents,
‘Shall still in me all vain laments;
‘Nay, pleased, I will, while yet I live,
‘Think Thou my forfeit joy may'st give
‘To some fresh life, else unelect,
‘And heaven not feel my poor defect!
‘Only let not Thy method be
‘To make that life, and call it me;
‘Still less to sever mine in twain,
‘And tell each half to live again,
‘And count itself the whole! To die,
‘Is it love's disintegrity?
‘Answer me, 'No,' and I, with grace,
‘Will life's brief desolation face,
‘My ways, as native to the clime,
‘Adjusting to the wintry time,
‘Ev'n with a patient cheer thereof—’
He started up, hearing me cough.
Oh, Mother, now my last doubt's gone!
He likes me more than Mrs. Vaughan;
And death, which takes me from his side,
Shows me, in very deed, his bride!
VII
From Jane To Frederick
I leave this, Dear, for you to read,
For strength and hope, when I am dead.
When Grace died, I was so perplex'd,
I could not find one helpful text;
And when, a little while before,
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I saw her sobbing on the floor,
Because I told her that in heaven
She would be as the angels even,
And would not want her doll, 'tis true
A horrible fear within me grew,
That, since the preciousness of love
Went thus for nothing, mine might prove
To be no more, and heaven's bliss
Some dreadful good which is not this.
But being about to die makes clear
Many dark things. I have no fear,
Now, that my love, my grief, my joy
Is but a passion for a toy.
I cannot speak at all, I find,
The shining something in my mind,
That shows so much that, if I took
My thoughts all down, 'twould make a book.
God's Word, which lately seem'd above
The simpleness of human love,
To my death-sharpen'd hearing tells
Of little or of nothing else;
And many things I hoped were true,
When first they came, like songs, from you,
Now rise with witness past the reach
Of doubt, and I to you can teach,
As if with felt authority
And as things seen, what you taught me.
Yet how? I have no words but those
Which every one already knows:
As, ‘No man hath at any time
‘Seen God, but 'tis the love of Him
‘Made perfect, and He dwells in us,
‘If we each other love.’ Or thus,
‘My goodness misseth in extent
‘Of Thee, Lord! In the excellent
‘I know Thee; and the Saints on Earth
‘Make all my love and holy mirth.’
And further, ‘Inasmuch as ye
‘Did it to one of these, to Me
‘Ye did it, though ye nothing thought
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‘Nor knew of Me, in that ye wrought.’
What shall I dread? Will God undo
Our bond, which is all others too?
And when I meet you will you say
To my reclaiming looks, ‘Away!
‘A dearer love my bosom warms
‘With higher rights and holier charms.
‘The children, whom thou here may'st see,
‘Neighbours that mingle thee and me,
‘And gaily on impartial lyres
‘Renounce the foolish filial fires
‘They felt, with 'Praise to God on high,
‘'Goodwill to all else equally;'
‘The trials, duties, service, tears;
‘The many fond, confiding years
‘Of nearness sweet with thee apart;
‘The joy of body, mind, and heart;
‘The love that grew a reckless growth,
‘Unmindful that the marriage-oath
‘To love in an eternal style
‘Meant—only for a little while:
‘Sever'd are now those bonds earth-wrought:
‘All love, not new, stands here for nought!’
Why, it seems almost wicked, Dear,
Even to utter such a fear!
Are we not ‘heirs,’ as man and wife,
‘Together of eternal life?’
Was Paradise e'er meant to fade,
To make which marriage first was made?
Neither beneath him nor above
Could man in Eden find his Love;
Yet with him in the garden walk'd
His God, and with Him mildly talk'd!
Shall the humble preference offend
In heaven, which God did there commend?
Are ‘honourable and undefiled’
The names of aught from heaven exiled?
And are we not forbid to grieve
As without hope? Does God deceive,
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And call that hope which is despair,
Namely, the heaven we should not share?
Image and glory of the man,
As he of God, is woman. Can
This holy, sweet proportion die
Into a dull equality?
Are we not one flesh, yea, so far
More than the babe and mother are,
That sons are bid mothers to leave
And to their wives alone to cleave,
‘For they two are one flesh?’ But 'tis
In the flesh we rise. Our union is,
You know 'tis said, ‘great mystery.’
Great mockery, it appears to me;
Poor image of the spousal bond
Of Christ and Church, if loosed beyond
This life!—'Gainst which, and much more yet,
There's not a single word to set.
The speech to the scoffing Sadducee
Is not in point to you and me;
For how could Christ have taught such clods
That Cæsar's things are also God's?
The sort of Wife the Law could make
Might well be ‘hated’ for Love's sake,
And left, like money, land, or house;
For out of Christ is no true spouse.
I used to think it strange of Him
To make love's after-life so dim,
Or only clear by inference:
But God trusts much to common sense,
And only tells us what, without
His Word, we could not have found out.
On fleshly tables of the heart
He penn'd truth's feeling counterpart
In hopes that come to all: so, Dear,
Trust these, and be of happy cheer,
Nor think that he who has loved well
Is of all men most miserable.
There's much more yet I want to say,
But cannot now. You know my way
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Of feeling strong from Twelve till Two
After my wine. I'll write to you
Daily some words, which you shall have
To break the silence of the grave.
VIII
From Jane To Frederick
You think, perhaps, ‘Ah, could she know
How much I loved her!’ Dear, I do!
And you may say, ‘Of this new awe
‘Of heart which makes her fancies law,
‘These watchful duties of despair,
‘She does not dream, she cannot care!’
Frederick, you see how false that is,
Or how could I have written this?
And, should it ever cross your mind
That, now and then, you were unkind,
You never, never were at all!
Remember that! It's natural
For one like Mr. Vaughan to come,
From a morning's useful pastime, home,
And greet, with such a courteous zest,
His handsome wife, still newly dress'd,
As if the Bird of Paradise
Should daily change her plumage thrice.
He's always well, she's always gay.
Of course! But he who toils all day,
And comes home hungry, tired, or cold,
And feels 'twould do him good to scold
His wife a little, let him trust
Her love, and say the things he must,
Till sooth'd in mind by meat and rest.
If, after that, she's well caress'd,
And told how good she is, to bear
His humour, fortune makes it fair.
Women like men to be like men;
That is, at least, just now and then.
Thus, I have nothing to forgive,
But those first years, (how could I live!)
When, though I really did behave
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So stupidly, you never gave
One unkind word or look at all:
As if I was some animal
You pitied! Now, in later life,
You used me like a proper Wife.
You feel, Dear, in your present mood,
Your Jane, since she was kind and good,
A child of God, a living soul,
Was not so different, on the whole,
From Her who had a little more
Of God's best gifts: but, oh, be sure,
My dear, dear Love, to take no blame
Because you could not feel the same
Towards me, living, as when dead.
A hungry man must needs think bread
So sweet! and, only at their rise
And setting, blessings, to the eyes,
Like the sun's course, grow visible.
If you are sad, remember well,
Against delusions of despair,
That memory sees things as they were,
And not as they were misenjoy'd,
And would be still, if ought destroy'd
The glory of their hopelessness:
So that, in truth, you had me less
In days when necessary zeal
For my perfection made you feel
My faults the most, than now your love
Forgets but where it can approve.
You gain by loss, if that seem'd small
Possess'd, which, being gone, turns all
Surviving good to vanity.
Oh, Fred, this makes it sweet to die!
Say to yourself: ‘'Tis comfort yet
‘I made her that which I regret;
‘And parting might have come to pass
‘In a worse season; as it was,
‘Love an eternal temper took,
‘Dipp'd, glowing, in Death's icy brook!’
Or say, ‘On her poor feeble head
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‘This might have fallen: 'tis mine instead!
‘And so great evil sets me free
‘Henceforward from calamity.
‘And, in her little children, too,
‘How much for her I yet can do!’
And grieve not for these orphans even;
For central to the love of Heaven
Is each child as each star to space.
This truth my dying love has grace
To trust with a so sure content,
I fear I seem indifferent.
You must not think a child's small heart
Cold, because it and grief soon part.
Fanny will keep them all away,
Lest you should hear them laugh and play,
Before the funeral's over. Then
I hope you'll be yourself again,
And glad, with all your soul, to find
How God thus to the sharpest wind
Suits the shorn lambs. Instruct them, Dear,
For my sake, in His love and fear.
And show how, till their journey's done,
Not to be weary they must run.
Strive not to dissipate your grief
By any lightness. True relief
Of sorrow is by sorrow brought.
And yet for sorrow's sake, you ought
To grieve with measure. Do not spend
So good a power to no good end!
Would you, indeed, have memory stay
In the heart, lock up and put away
Relics and likenesses and all
Musings, which waste what they recall.
True comfort, and the only thing
To soothe without diminishing
A prized regret, is to match here,
By a strict life, God's love severe.
Yet, after all, by nature's course,
Feeling must lose its edge and force.
Again you'll reach the desert tracts
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Where only sin or duty acts.
But, if love always lit our path,
Where were the trial of our faith?
Oh, should the mournful honeymoon
Of death be over strangely soon,
And life-long resolutions, made
In grievous haste, as quickly fade,
Seeming the truth of grief to mock,
Think, Dearest, 'tis not by the clock
That sorrow goes! A month of tears
Is more than many, many years
Of common time. Shun, if you can,
However, any passionate plan.
Grieve with the heart; let not the head
Grieve on, when grief of heart is dead;
For all the powers of life defy
A superstitious constancy.
The only bond I hold you to
Is that which nothing can undo.
A man is not a young man twice;
And if, of his young years, he lies
A faithful score in one wife's breast,
She need not mind who has the rest.
In this do what you will, dear Love,
And feel quite sure that I approve.
And, should it chance as it may be,
Give her my wedding-ring from me;
And never dream that you can err
T'wards me by being good to her;
Nor let remorseful thoughts destroy
In you the kindly flowering joy
And pleasure of the natural life.
But don't forget your fond, dead Wife.
And, Frederick, should you ever be
Tempted to think your love of me
All fancy, since it drew its breath
So much more sweetly after death,
Remember that I never did
A single thing you once forbid;
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All poor folk liked me; and, at the end,
Your Cousin call'd me ‘Dearest Friend!’
And, now, 'twill calm your grief to know,—
You, who once loved Honoria so,—
There's kindness, that's look'd kindly on,
Between her Emily and John.
Thus, in your children, you will wed!
And John seems so much comforted,
(Like Isaac when his mother died
And fair Rebekah was his bride),
By his new hope, for losing me!
So all is happiness, you see.
And that reminds me how, last night,
I dreamt of heaven, with great delight.
A strange, kind Lady watch'd my face,
Kiss'd me, and cried, ‘His hope found grace!’
She bade me then, in the crystal floor,
Look at myself, myself no more;
And bright within the mirror shone
Honoria's smile, and yet my own!
‘And, when you talk, I hear,’ she sigh'd,
‘How much he loved her! Many a bride
‘In heaven such countersemblance wears
‘Through what Love deem'd rejected prayers.’
She would have spoken still; but, lo,
One of a glorious troop, aglow
From some great work, towards her came,
And she so laugh'd, 'twas such a flame,
Aaron's twelve jewels seem'd to mix
With the lights of the Seven Candlesticks.
IX
From Lady Clitheroe To Mrs. Graham
My dearest Aunt, the Wedding-day,
But for Jane's loss, and you away,
Was all a Bride from heaven could beg!
Skies bluer than the sparrow's egg,
And clearer than the cuckoo's call;
And such a sun! the flowers all
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With double ardour seem'd to blow!
The very daisies were a show,
Expanded with uncommon pride,
Like little pictures of the Bride.
Your Great-Niece and your Grandson were
Perfection of a pretty pair.
How well Honoria's girls turn out,
Although they never go about!
Dear me, what trouble and expense
It took to teach mine confidence!
Hers greet mankind as I've heard say
That wild things do, where beasts of prey
Were never known, nor any men
Have met their fearless eyes till then.
Their grave, inquiring trust to find
All creatures of their simple kind
Quite disconcerts bold coxcombry,
And makes less perfect candour shy.
Ah, Mrs. Graham! people may scoff,
But how your home-kept girls go off!
How Hymen hastens to unband
The waist that ne'er felt waltzer's hand!
At last I see my Sister's right,
And I've told Maud this very night,
(But, oh, my daughters have such wills!)
To knit, and only dance quadrilles.
You say Fred never writes to you
Frankly, as once he used to do,
About himself; and you complain
He shared with none his grief for Jane.
It all comes of the foolish fright
Men feel at the word, hypocrite.
Although, when first in love, sometimes
They rave in letters, talk, and rhymes,
When once they find, as find they must.
How hard 'tis to be hourly just
To those they love, they are dumb for shame,
Where we, you see, talk on the same.
Honoria, to whose heart alone
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He seems to open all his own,
At times has tears in her kind eyes,
After their private colloquies.
He's her most favour'd guest, and moves
My spleen by his impartial loves.
His pleasure has some inner spring
Depending not on anything.
Petting our Polly, none e'er smiled
More fondly on his favourite child;
Yet, playing with his own, it is
Somehow as if it were not his.
He means to go again to sea,
Now that the wedding's over. He
Will leave to Emily and John
The little ones to practise on;
And Major-domo, Mrs. Rouse,
A deal old soul from Wilton House,
Will scold the housemaids and the cook,
Till Emily has learn'd to look
A little braver than a lamb
Surprised by dogs without its dam!
Do, dear Aunt, use your influence,
And try to teach some plain good sense
To Mary. 'Tis not yet too late
To make her change her chosen state
Of single silliness. In truth,
I fancy that, with fading youth,
Her will now wavers. Yesterday,
Though, till the Bride was gone away,
Joy shone from Mary's loving heart,
I found her afterwards apart,
Hysterically sobbing. I
Knew much too well to ask her why.
This marrying of Nieces daunts
The bravest souls of maiden Aunts.
Though Sisters' children often blend
Sweetly the bonds of child and friend,
They are but reeds to rest upon.
When Emily comes back with John,
Her right to go downstairs before
Aunt Mary will but be the more
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Observed if kindly waived, and how
Shall these be as they were, when now
Niece has her John, and Aunt the sense
Of her superior innocence?
Somehow, all loves, however fond,
Prove lieges of the nuptial bond;
And she who dares at this to scoff,
Finds all the rest in time drop off;
While marriage, like a mushroom-ring,
Spreads its sure circle every Spring.
She twice refused George Vane, you know;
Yet, when he died three years ago
In the Indian war, she put on gray,
And wears no colours to this day.
And she it is who charges me,
Dear Aunt, with ‘inconsistency!’
From Frederick To Honoria
Cousin, my thoughts no longer try
To cast the fashion of the sky.
Imagination can extend
Scarcely in part to comprehend
The sweetness of our common food
Ambrosial, which ingratitude
And impious inadvertence waste,
Studious to eat but not to taste.
And who can tell what's yet in store
There, but that earthly things have more
Of all that makes their inmost bliss,
And life's an image still of this,
But haply such a glorious one
As is the rainbow of the sun?
Sweet are your words, but, after all
Their mere reversal may befall
The partners of His glories who
Daily is crucified anew:
Splendid privations, martyrdoms
To which no weak remission comes,
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Perpetual passion for the good
Of them that feel no gratitude,
Far circlings, as of planets' fires,
Round never-to-be-reach'd desires,
Whatever rapturously sighs
That life is love, love sacrifice.
All I am sure of heaven is this:
Howe'er the mode, I shall not miss
One true delight which I have known.
Not on the changeful earth alone
Shall loyalty remain unmoved
T'wards everything I ever loved.
So Heaven's voice calls, like Rachel's voice
To Jacob in the field, ‘Rejoice!
‘Serve on some seven more sordid years,
‘Too short for weariness or tears;
‘Serve on; then, oh, Beloved, well-tried,
‘Take me for ever as thy Bride!’
XI
From Mary Churchill To The Dean
Charles does me honour, but 'twere vain
To reconsider now again,
And so to doubt the clear-shown truth
I sought for, and received, when youth,
Being fair, and woo'd by one whose love
Was lovely, fail'd my mind to move.
God bids them by their own will go,
Who ask again the things they know!
I grieve for my infirmity,
And ignorance of how to be
Faithful, at once, to the heavenly life,
And the fond duties of a wife.
Narrow am I and want the art
To love two things with all my heart.
Occupied singly in His search,
Who, in the Mysteries of the Church,
Returns, and calls them Clouds of Heaven,
I tread a road, straight, hard, and even;
But fear to wander all confused,
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By two-fold fealty abused.
Either should I the one forget,
Or scantly pay the other's debt.
You bid me, Father, count the cost.
I have; and all that must be lost
I feel as only woman can.
To make the heart's wealth of some man,
And through the untender world to move,
Wrapt safe in his superior love,
How sweet! How sweet the household round
Of duties, and their narrow bound,
So plain, that to transgress were hard,
Yet full of manifest reward!
The charities not marr'd, like mine,
With chance of thwarting laws divine;
The world's regards and just delight
In one that's clearly, kindly right,
How sweet! Dear Father, I endure,
Not without sharp regret, be sure,
To give up such glad certainty,
For what, perhaps, may never be.
For nothing of my state I know,
But that t'ward heaven I seem to go,
As one who fondly landward hies
Along a deck that seaward flies.
With every year, meantime, some grace
Of earthly happiness gives place
To humbling ills, the very charms
Of youth being counted, henceforth, harms:
To blush already seems absurd;
Nor know I whether I should herd
With girls or wives, or sadlier balk
Maids' merriment or matrons' talk.
But strait's the gate of life! O'er late,
Besides, 'twere now to change my fate:
For flowers and fruit of love to form,
It must be Spring as well as warm.
The world's delight my soul dejects,
Revenging all my disrespects
Of old, with incapacity
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To chime with even its harmless glee,
Which sounds, from fields beyond my range,
Like fairies' music, thin and strange.
With something like remorse, I grant
The world has beauty which I want;
And if, instead of judging it,
I at its Council chance to sit,
Or at its gay and order'd Feast,
My place seems lower than the least.
The conscience of the life to be
Smites me with inefficiency,
And makes me all unfit to bless
With comfortable earthliness
The rest-desiring brain of man.
Finally, then, I fix my plan
To dwell with Him that dwells apart
In the highest heaven and lowliest heart;
Nor will I, to my utter loss,
Look to pluck roses from the Cross.
As for the good of human love,
'Twere countercheck almost enough
To think that one must die before
The other; and perhaps 'tis more
In love's last interest to do
Nought the least contrary thereto,
Than to be blest, and be unjust,
Or suffer injustice; as they must,
Without a miracle, whose pact
Compels to mutual life and act,
Whether love shines, or darkness sleeps
Cold on the spirit's changeful deeps.
Enough if, to my earthly share,
Fall gleams that keep me from despair.
Happy the things we here discern;
More happy those for which we yearn;
But measurelessly happy above
All else are those we guess not of!
XII
From Felix To Honoria
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Dearest, my Love and Wife, 'tis long
Ago I closed the unfinish'd song
Which never could be finish'd; nor
Will ever Poet utter more
Of love than I did, watching well
To lure to speech the unspeakable!
‘Why, having won her, do I woo?’
That final strain to the last height flew
Of written joy, which wants the smile
And voice that are, indeed, the while
They last, the very things you speak,
Honoria, who mak'st music weak
With ways that say, ‘Shall I not be
‘As kind to all as Heaven to me?’
And yet, ah, twenty-fold my Bride!
Rising, this twentieth festal-tide,
You still soft sleeping, on this day
Of days, some words I long to say,
Some words superfluously sweet
Of fresh assurance, thus to greet
Your waking eyes, which never grow
Weary of telling what I know
So well, yet only well enough
To wish for further news thereof.
Here, in this early autumn dawn,
By windows opening on the lawn,
Where sunshine seems asleep, though bright,
And shadows yet are sharp with night,
And, further on, the wealthy wheat
Bends in a golden drowse, how sweet
To sit and cast my careless looks
Around my walls of well-read books,
Wherein is all that stands redeem'd
From time's huge wreck, all men have dream'd
Of truth, and all by poets known
Of feeling, and in weak sort shown,
And, turning to my heart again,
To find I have what makes them vain,
The thanksgiving mind, which wisdom sums,
And you, whereby it freshly comes
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As on that morning, (can there be
Twenty-two years 'twixt it and me?)
When, thrill'd with hopeful love I rose
And came in haste to Sarum Close,
Past many a homestead slumbering white
In lonely and pathetic light,
Merely to fancy which drawn blind
Of thirteen had my Love behind,
And in her sacred neighbourhood
To feel that sweet scorn of all good
But her, which let the wise forfend
When wisdom learns to comprehend!
Dearest, as each returning May
I see the season new and gay
With new joy and astonishment,
And Nature's infinite ostent
Of lovely flowers in wood and mead,
That weet not whether any heed,
So see I, daily wondering, you,
And worship with a passion new
The Heaven that visibly allows
Its grace to go about my house,
The partial Heaven, that, though I err
And mortal am, gave all to her
Who gave herself to me. Yet I
Boldly thank Heaven, (and so defy
The beggarly soul'd humbleness
Which fears God's bounty to confess,)
That I was fashion'd with a mind
Seeming for this great gift design'd,
So naturally it moved above
All sordid contraries of love,
Strengthen'd in youth with discipline
Of light, to follow the divine
Vision, (which ever to the dark
Is such a plague as was the ark
In Ashdod, Gath, and Ekron,) still
Discerning with the docile will
Which comes of full persuaded thought,
That intimacy in love is nought
Without pure reverence, whereas this,
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In tearfullest banishment, is bliss.
And so, dearest Honoria, I
Have never learn'd the weary sigh
Of those that to their love-feasts went,
Fed, and forgot the Sacrament;
And not a trifle now occurs
But sweet initiation stirs
Of new-discover'd joy, and lends
To feeling change that never ends;
And duties, which the many irk,
Are made all wages and no work.
How sing of such things save to her,
Love's self, so love's interpreter?
How the supreme rewards confess
Which crown the austere voluptuousness
Of heart, that earns, in midst of wealth,
The appetite of want and health,
Relinquishes the pomp of life
And beauty to the pleasant Wife
At home, and does all joy despise
As out of place but in her eyes?
How praise the years and gravity
That make each favour seem to be
A lovelier weakness for her lord?
And, ah, how find the tender word
To tell aright of love that glows
The fairer for the fading rose?
Of frailty which can weight the arm
To lean with thrice its girlish charm?
Of grace which, like this autumn day,
Is not the sad one of decay,
Yet one whose pale brow pondereth
The far-off majesty of death?
How tell the crowd, whom passion rends,
That love grows mild as it ascends?
That joy's most high and distant mood
Is lost, not found in dancing blood;
Albeit kind acts and smiling eyes,
And all those fond realities
Which are love's words, in us mean more
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Delight than twenty years before?
How, Dearest, finish, without wrong
To the speechless heart, the unfinish'd song,
Its high, eventful passages
Consisting, say, of things like these:—
One morning, contrary to law,
Which, for the most, we held in awe,
Commanding either not to intrude
On the other's place of solitude
Or solitary mind, for fear
Of coming there when God was near,
And finding so what should be known
To Him who is merciful alone,
And views the working ferment base
Of waking flesh and sleeping grace,
Not as we view, our kindness check'd
By likeness of our own defect,
I, venturing to her room, because
(Mark the excuse!) my Birthday 'twas,
Saw, here across a careless chair,
A ball-dress flung, as light as air,
And, here, beside a silken couch,
Pillows which did the pressure vouch
Of pious knees, (sweet piety!
Of goodness made and charity,
If gay looks told the heart's glad sense,
Much rather than of penitence,)
And, on the couch, an open book,
And written list—I did not look,
Yet just in her clear writing caught:—
‘Habitual faults of life and thought
‘Which most I need deliverance from.’
I turn'd aside, and saw her come
Adown the filbert-shaded way,
Beautified with her usual gay
Hypocrisy of perfectness,
Which made her heart, and mine no less,
So happy! And she cried to me,
‘You lose by breaking rules, you see!
‘Your Birthday treat is now half-gone
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‘Of seeing my new ball-dress on.’
And, meeting so my lovely Wife,
A passing pang, to think that life
Was mortal, when I saw her laugh,
Shaped in my mind this epitaph:
‘Faults had she, child of Adam's stem,
‘But only Heaven knew of them.’
Or thus:
For many a dreadful day,
In sea-side lodgings sick she lay,
Noteless of love, nor seem'd to hear
The sea, on one side, thundering near,
Nor, on the other, the loud Ball
Held nightly in the public hall;
Nor vex'd they my short slumbers, though
I woke up if she breathed too low.
Thus, for three months, with terrors rife,
The pending of her precious life
I watch'd o'er; and the danger, at last,
The kind Physician said, was past.
Howbeit, for seven harsh weeks the East
Breathed witheringly, and Spring's growth ceased,
And so she only did not die;
Until the bright and blighting sky
Changed into cloud, and the sick flowers
Remember'd their perfumes, and showers
Of warm, small rain refreshing flew
Before the South, and the Park grew,
In three nights, thick with green. Then she
Revived, no less than flower and tree,
In the mild air, and, the fourth day,
Look'd supernaturally gay
With large, thanksgiving eyes, that shone,
The while I tied her bonnet on,
So that I led her to the glass,
And bade her see how fair she was,
And how love visibly could shine.
Profuse of hers, desiring mine,
And mindful I had loved her most
When beauty seem'd a vanish'd boast,
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She laugh'd. I press'd her then to me,
Nothing but soft humility;
Nor e'er enhanced she with such charms
Her acquiescence in my arms.
And, by her sweet love-weakness made
Courageous, powerful, and glad,
In a clear illustration high
Of heavenly affection, I
Perceived that utter love is all
The same as to be rational,
And that the mind and heart of love,
Which think they cannot do enough,
Are truly the everlasting doors
Wherethrough, all unpetition'd, pours
The eternal pleasance. Wherefore we
Had innermost tranquillity,
And breathed one life with such a sense
Of friendship and of confidence,
That, recollecting the sure word:
‘If two of you are in accord,
‘On earth, as touching any boon
‘Which ye shall ask, it shall be done
‘In heaven,’ we ask'd that heaven's bliss
Might ne'er be any less than this;
And, for that hour, we seem'd to have
The secret of the joy we gave.
How sing of such things, save to her,
Love's self, so love's interpreter?
How read from such a homely page
In the ear of this unhomely age?
'Tis now as when the Prophet cried:
‘The nation hast Thou multiplied,
‘But Thou hast not increased the joy!’
And yet, ere wrath or rot destroy
Of England's state the ruin fair,
Oh, might I so its charm declare,
That, in new Lands, in far-off years,
Delighted he should cry that hears:
‘Great is the Land that somewhat best
‘Works, to the wonder of the rest!
‘We, in our day, have better done
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‘This thing or that than any one;
‘And who but, still admiring, sees
‘How excellent for images
‘Was Greece, for laws how wise was Rome;
‘But read this Poet, and say if home
‘And private love did e'er so smile
‘As in that ancient English isle!’
XIII
From Lady Clitheroe To Emily Graham
My dearest Niece, I'm charm'd to hear
The scenery's fine at Windermere,
And glad a six-weeks' wife defers
In the least to wisdom not yet hers.
But, Child, I've no advice to give!
Rules only make it hard to live.
And where's the good of having been
Well taught from seven to seventeen,
If, married, you may not leave off,
And say, at last, ‘I'm good enough!’
Weeding out folly, still leave some.
It gives both lightness and aplomb.
We know, however wise by rule,
Woman is still by nature fool;
And men have sense to like her all
The more when she is natural.
'Tis true that, if we choose, we can
Mock to a miracle the man;
But iron in the fire red hot,
Though 'tis the heat, the fire 'tis not:
And who, for such a feint, would pledge
The babe's and woman's privilege,
No duties and a thousand rights?
Besides, defect love's flow incites,
As water in a well will run
Only the while 'tis drawn upon.
‘Point de culte sans mystère,’ you say,
‘And what if that should die away?’
Child, never fear that either could
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Pull from Saint Cupid's face the hood.
The follies natural to each
Surpass the other's moral reach.
Just think how men, with sword and gun,
Will really fight, and never run;
And all in sport: they would have died,
For sixpence more, on the other side!
A woman's heart must ever warm
At such odd ways: and so we charm
By strangeness which, the more they mark,
The more men get into the dark.
The marvel, by familiar life,
Grows, and attaches to the wife
By whom it grows. Thus, silly Girl,
To John you'll always be the pearl
In the oyster of the universe;
And, though in time he'll treat you worse,
He'll love you more, you need not doubt,
And never, never find you out!
My Dear, I know that dreadful thought
That you've been kinder than you ought.
It almost makes you hate him! Yet
'Tis wonderful how men forget,
And how a merciful Providence
Deprives our husbands of all sense
Of kindness past, and makes them deem
We always were what now we seem.
For their own good we must, you know,
However plain the way we go,
Still make it strange with stratagem;
And instinct tells us that, to them,
'Tis always right to bate their price.
Yet I must say they're rather nice,
And, oh, so easily taken in
To cheat them almost seems a sin!
And, Dearest, 'twould be most unfair
To John your feelings to compare
With his, or any man's; for she
Who loves at all loves always; he,
Who loves far more, loves yet by fits,
And when the wayward wind remits
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To blow, his feelings faint and drop
Like forge-flames when the bellows stop.
Such things don't trouble you at all
When once you know they're natural.
My love to John; and, pray, my Dear,
Don't let me see you for a year;
Unless, indeed, ere then you've learn'd
That Beauties wed are blossoms turn'd
To unripe codlings, meant to dwell
In modest shadow hidden well,
Till this green stage again permute
To glow of flowers with good of fruit.
I will not have my patience tried
By your absurd new-married pride,
That scorns the world's slow-gather'd sense,
Ties up the hands of Providence,
Rules babes, before there's hope of one,
Better than mothers e'er have done,
And, for your poor particular,
Neglects delights and graces far
Beyond your crude and thin conceit.
Age has romance almost as sweet
And much more generous than this
Of yours and John's. With all the bliss
Of the evenings when you coo'd with him,
And upset home for your sole whim,
You might have envied, were you wise,
The tears within your Mother's eyes,
Which, I dare say, you did not see.
But let that pass! Yours yet will be,
I hope, as happy, kind, and true
As lives which now seem void to you.
Have you not seen shop-painters paste
Their gold in sheets, then rub to waste
Full half, and, lo, you read the name?
Well, Time, my Dear, does much the same
With this unmeaning glare of love.
But, though you yet may much improve,
In marriage, be it still confess'd,
There's little merit at the best.
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Some half-a-dozen lives, indeed,
Which else would not have had the need,
Get food and nurture, as the price
Of antedated Paradise;
But what's that to the varied want
Succour'd by Mary, your dear Aunt,
Who put the bridal crown thrice by,
For that of which virginity,
So used, has hope? She sends her love,
As usual with a proof thereof—
Papa's discourse, which you, no doubt,
Heard none of, neatly copied out
Whilst we were dancing. All are well,
Adieu, for there's the Luncheon Bell.
The Wedding Sermon
The truths of Love are like the sea
For clearness and for mystery.
Of that sweet love which, startling, wakes
Maiden and Youth, and mostly breaks
The word of promise to the ear,
But keeps it, after many a year,
To the full spirit, how shall I speak?
My memory with age is weak,
And I for hopes do oft suspect
The things I seem to recollect.
Yet who but must remember well
'Twas this made heaven intelligible
As motive, though 'twas small the power
The heart might have, for even an hour,
To hold possession of the height
Of nameless pathos and delight!
II
In Godhead rise, thither flow back
All loves, which, as they keep or lack,
In their return, the course assign'd,
Are virtue or sin. Love's every kind,
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Lofty or low, of spirit or sense,
Desire is, or benevolence.
He who is fairer, better, higher
Than all His works, claims all desire,
And in His Poor, His Proxies, asks
Our whole benevolence: He tasks,
Howbeit, His People by their powers;
And if, my Children, you, for hours,
Daily, untortur'd in the heart,
Can worship, and time's other part
Give, without rough recoils of sense,
To the claims ingrate of indigence,
Happy are you, and fit to be
Wrought to rare heights of sanctity,
For the humble to grow humbler at.
But if the flying spirit falls flat,
After the modest spell of prayer
That saves the day from sin and care,
And the upward eye a void descries,
And praises are hypocrisies,
And, in the soul, o'erstrain'd for grace,
A godless anguish grows apace;
Or, if impartial charity
Seems, in the act, a sordid lie,
Do not infer you cannot please
God, or that He His promises
Postpones, but be content to love
No more than He accounts enough.
Account them poor enough who want
Any good thing which you can grant;
And fathom well the depths of life
In loves of Husband and of Wife,
Child, Mother, Father; simple keys
To what cold faith calls mysteries.
III
The love of marriage claims, above
All other kinds, the name of love,
As perfectest, though not so high
As love which Heaven with single eye
Considers. Equal and entire,
Therein benevolence, desire,
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Elsewhere ill-join'd or found apart,
Become the pulses of one heart,
Which now contracts, and now dilates,
And, both to the height exalting, mates
Self-seeking to self-sacrifice.
Nay, in its subtle paradise
(When purest) this one love unites
All modes of these two opposites,
All balanced in accord so rich
Who may determine which is which?
Chiefly God's Love does in it live,
And nowhere else so sensitive;
For each is all that the other's eye,
In the vague vast of Deity,
Can comprehend and so contain
As still to touch and ne'er to strain
The fragile nerves of joy. And then
'Tis such a wise goodwill to men
And politic economy
As in a prosperous State we see,
Where every plot of common land
Is yielded to some private hand
To fence about and cultivate.
Does narrowness its praise abate?
Nay, the infinite of man is found
But in the beating of its bound,
And, if a brook its banks o'erpass,
'Tis not a sea, but a morass.
IV
No giddiest hope, no wildest guess
Of Love's most innocent loftiness
Had dared to dream of its own worth,
Till Heaven's bold sun-gleam lit the earth.
Christ's marriage with the Church is more,
My Children, than a metaphor.
The heaven of heavens is symbol'd where
The torch of Psyche flash'd despair.
But here I speak of heights, and heights
Are hardly scaled. The best delights
Of even this homeliest passion, are
331
In the most perfect souls so rare,
That they who feel them are as men
Sailing the Southern ocean, when,
At midnight, they look up, and eye
The starry Cross, and a strange sky
Of brighter stars; and sad thoughts come
To each how far he is from home.
Love's inmost nuptial sweetness see
In the doctrine of virginity!
Could lovers, at their dear wish, blend,
'Twould kill the bliss which they intend;
For joy is love's obedience
Against the law of natural sense;
And those perpetual yearnings sweet
Of lives which dream that they can meet
Are given that lovers never may
Be without sacrifice to lay
On the high altar of true love,
With tears of vestal joy. To move
Frantic, like comets to our bliss,
Forgetting that we always miss,
And so to seek and fly the sun,
By turns, around which love should run,
Perverts the ineffable delight
Of service guerdon'd with full sight
And pathos of a hopeless want,
To an unreal victory's vaunt,
And plaint of an unreal defeat.
Yet no less dangerous misconceit
May also be of the virgin will,
Whose goal is nuptial blessing still,
And whose true being doth subsist,
There where the outward forms are miss'd,
In those who learn and keep the sense
Divine of ‘due benevolence,’
Seeking for aye, without alloy
Of selfish thought, another's joy,
And finding in degrees unknown
That which in act they shunn'd, their own.
For all delights of earthly love
332
Are shadows of the heavens, and move
As other shadows do; they flee
From him that follows them; and he
Who flies, for ever finds his feet
Embraced by their pursuings sweet.
VI
Then, even in love humane, do I
Not counsel aspirations high,
So much as sweet and regular
Use of the good in which we are.
As when a man along the ways
Walks, and a sudden music plays,
His step unchanged, he steps in time,
So let your Grace with Nature chime.
Her primal forces burst, like straws,
The bonds of uncongenial laws.
Right life is glad as well as just,
And, rooted strong in ‘This I must,’
It bears aloft the blossom gay
And zephyr-toss'd, of ‘This I may;’
Whereby the complex heavens rejoice
In fruits of uncommanded choice.
Be this your rule: seeking delight,
Esteem success the test of right;
For 'gainst God's will much may be done,
But nought enjoy'd, and pleasures none
Exist, but, like to springs of steel,
Active no longer than they feel
The checks that make them serve the soul,
They take their vigour from control.
A man need only keep but well
The Church's indispensable
First precepts, and she then allows,
Nay, more, she bids him, for his spouse,
Leave even his heavenly Father's awe,
At times, and His immaculate law,
Construed in its extremer sense.
Jehovah's mild magnipotence
Smiles to behold His children play
In their own free and childish way,
And can His fullest praise descry
333
In the exuberant liberty
Of those who, having understood
The glory of the Central Good,
And how souls ne'er may match or merge,
But as they thitherward converge,
Take in love's innocent gladness part
With infantine, untroubled heart,
And faith that, straight t'wards heaven's far Spring,
Sleeps, like the swallow, on the wing.
VII
Lovers, once married, deem their bond
Then perfect, scanning nought beyond
For love to do but to sustain
The spousal hour's delighted gain.
But time and a right life alone
Fulfil the promise then foreshown.
The Bridegroom and the Bride withal
Are but unwrought material
Of marriage; nay, so far is love,
Thus crown'd, from being thereto enough,
Without the long, compulsive awe
Of duty, that the bond of law
Does oftener marriage-love evoke,
Than love, which does not wear the yoke
Of legal vows, submits to be
Self-rein'd from ruinous liberty.
Lovely is love; but age well knows
'Twas law which kept the lover's vows
Inviolate through the year or years
Of worship pieced with panic fears,
When she who lay within his breast
Seem'd of all women perhaps the best,
But not the whole, of womankind,
Or love, in his yet wayward mind,
Had ghastly doubts its precious life
Was pledged for aye to the wrong wife.
Could it be else? A youth pursues
A maid, whom chance, not he, did choose,
Till to his strange arms hurries she
In a despair of modesty.
334
Then, simply and without pretence
Of insight or experience,
They plight their vows. The parents say
‘We cannot speak them yea or nay;
‘The thing proceedeth from the Lord!’
And wisdom still approves their word;
For God created so these two
They match as well as others do
That take more pains, and trust Him less
Who never fails, if ask'd, to bless
His children's helpless ignorance
And blind election of life's chance.
Verily, choice not matters much,
If but the woman's truly such,
And the young man has led the life
Without which how shall e'er the wife
Be the one woman in the world?
Love's sensitive tendrils sicken, curl'd
Round folly's former stay; for 'tis
The doom of all unsanction'd bliss
To mock some good that, gain'd, keeps still
The taint of the rejected ill.
VIII
Howbeit, though both were perfect, she
Of whom the maid was prophecy
As yet lives not, and Love rebels
Against the law of any else;
And, as a steed takes blind alarm,
Disowns the rein, and hunts his harm,
So, misdespairing word and act
May now perturb the happiest pact.
The more, indeed, is love, the more
Peril to love is now in store.
Against it nothing can be done
But only this: leave ill alone!
Who tries to mend his wife succeeds
As he who knows not what he needs.
He much affronts a worth as high
As his, and that equality
Of spirits in which abide the grace
335
And joy of her subjected place;
And does the still growth check and blurr
Of contraries, confusing her
Who better knows what he desires
Than he, and to that mark aspires
With perfect zeal, and a deep wit
Which nothing helps but trusting it.
So, loyally o'erlooking all
In which love's promise short may fall
Of full performance, honour that
As won, which aye love worketh at!
It is but as the pedigree
Of perfectness which is to be
That our best good can honour claim;
Yet honour to deny were shame
And robbery; for it is the mould
Wherein to beauty runs the gold
Of good intention, and the prop
That lifts to the sun the earth-drawn crop
Of human sensibilities.
Such honour, with a conduct wise
In common things, as, not to steep
The lofty mind of love in sleep
Of over much familiarness;
Not to degrade its kind caress,
As those do that can feel no more,
So give themselves to pleasures o'er;
Not to let morning-sloth destroy
The evening-flower, domestic joy;
Not by uxoriousness to chill
The warm devotion of her will
Who can but half her love confer
On him that cares for nought but her;—
These, and like obvious prudences
Observed, he's safest that relies,
For the hope she will not always seem,
Caught, but a laurel or a stream,
On time; on her unsearchable
Love-wisdom; on their work done well,
336
Discreet with mutual aid; on might
Of shared affliction and delight;
On pleasures that so childish be
They're 'shamed to let the children see,
By which life keeps the valleys low
Where love does naturally grow;
On much whereof hearts have account,
Though heads forget; on babes, chief fount
Of union, and for which babes are
No less than this for them, nay far
More, for the bond of man and wife
To the very verge of future life
Strengthens, and yearns for brighter day,
While others, with their use, decay;
And, though true marriage purpose keeps
Of offspring, as the centre sleeps
Within the wheel, transmitting thence
Fury to the circumference,
Love's self the noblest offspring is,
And sanction of the nuptial kiss;
Lastly, on either's primal curse,
Which help and sympathy reverse
To blessings.
IX
God, who may be well
Jealous of His chief miracle,
Bids sleep the meddling soul of man,
Through the long process of this plan,
Whereby, from his unweeting side,
The Wife's created, and the Bride,
That chance one of her strange, sweet sex
He to his glad life did annex,
Grows more and more, by day and night,
The one in the whole world opposite
Of him, and in her nature all
So suited and reciprocal
To his especial form of sense,
Affection, and intelligence,
That, whereas love at first had strange
Relapses into lust of change,
It now finds (wondrous this, but true!)
337
The long-accustom'd only new,
And the untried common; and, whereas
An equal seeming danger was
Of likeness lacking joy and force,
Or difference reaching to divorce,
Now can the finish'd lover see
Marvel of me most far from me,
Whom without pride he may admire,
Without Narcissus' doom desire,
Serve without selfishness, and love
‘Even as himself,’ in sense above
Niggard ‘as much,’ yea, as she is
The only part of him that's his.
I do not say love's youth returns;
That joy which so divinely yearns!
But just esteem of present good
Shows all regret such gratitude
As if the sparrow in her nest,
Her woolly young beneath her breast,
Should these despise, and sorrow for
Her five blue eggs that are no more.
Nor say I the fruit has quite the scope
Of the flower's spiritual hope.
Love's best is service, and of this,
Howe'er devout, use dulls the bliss.
Though love is all of earth that's dear,
Its home, my Children, is not here:
The pathos of eternity
Does in its fullest pleasure sigh.
Be grateful and most glad thereof.
Parting, as 'tis, is pain enough.
If love, by joy, has learn'd to give
Praise with the nature sensitive,
At last, to God, we then possess
The end of mortal happiness,
And henceforth very well may wait
The unbarring of the golden gate,
Wherethrough, already, faith can see
That apter to each wish than we
338
Is God, and curious to bless
Better than we devise or guess;
Not without condescending craft
To disappoint with bliss, and waft
Our vessels frail, when worst He mocks
The heart with breakers and with rocks,
To happiest havens. You have heard
Your bond death-sentenced by His Word.
What, if, in heaven, the name be o'er,
Because the thing is so much more?
All are, 'tis writ, as angels there,
Nor male nor female. Each a stair
In the hierarchical ascent
Of active and recipient
Affections, what if all are both
By turn, as they themselves betroth
To adoring what is next above,
Or serving what's below their love?
Of this we are certified, that we
Are shaped here for eternity,
So that a careless word will make
Its dint upon the form we take
For ever. If, then, years have wrought
Two strangers to become, in thought,
Will, and affection, but one man
For likeness, as none others can,
Without like process, shall this tree
The king of all the forest, be,
Alas, the only one of all
That shall not lie where it doth fall?
Shall this unflagging flame, here nurs'd
By everything, yea, when reversed,
Blazing, in fury, brighter, wink,
Flicker, and into darkness shrink,
When all else glows, baleful or brave,
In the keen air beyond the grave?
Beware; for fiends in triumph laugh
O'er him who learns the truth by half!
Beware; for God will not endure
For men to make their hope more pure
339
Than His good promise, or require
Another than the five-string'd lyre
Which He has vow'd again to the hands
Devout of him who understands
To tune it justly here! Beware
The Powers of Darkness and the Air,
Which lure to empty heights man's hope,
Bepraising heaven's ethereal cope,
But covering with their cloudy cant
Its ground of solid adamant,
That strengthens ether for the flight
Of angels, makes and measures height,
And in materiality
Exceeds our Earth's in such degree
As all else Earth exceeds! Do I
Here utter aught too dark or high?
Have you not seen a bird's beak slay
Proud Psyche, on a summer's day?
Down fluttering drop the frail wings four,
Missing the weight which made them soar.
Spirit is heavy nature's wing,
And is not rightly anything
Without its burthen, whereas this,
Wingless, at least a maggot is,
And, wing'd, is honour and delight
Increasing endlessly with height.
XI
If unto any here that chance
Fell not, which makes a month's romance,
Remember, few wed whom they would.
And this, like all God's laws, is good;
For nought's so sad, the whole world o'er,
As much love which has once been more.
Glorious for light is the earliest love;
But worldly things, in the rays thereof,
Extend their shadows, every one
False as the image which the sun
At noon or eve dwarfs or protracts.
A perilous lamp to light men's acts!
By Heaven's kind, impartial plan,
Well-wived is he that's truly man
340
If but the woman's womanly,
As such a man's is sure to be.
Joy of all eyes and pride of life
Perhaps she is not; the likelier wife!
If it be thus; if you have known,
(As who has not?) some heavenly one,
Whom the dull background of despair
Help'd to show forth supremely fair;
If memory, still remorseful, shapes
Young Passion bringing Eshcol grapes
To travellers in the Wilderness,
This truth will make regret the less:
Mighty in love as graces are,
God's ordinance is mightier far;
And he who is but just and kind
And patient, shall for guerdon find,
Before long, that the body's bond
Is all else utterly beyond
In power of love to actualise
The soul's bond which it signifies,
And even to deck a wife with grace
External in the form and face.
A five years' wife, and not yet fair?
Blame let the man, not Nature, bear!
For, as the sun, warming a bank
Where last year's grass droops gray and dank,
Evokes the violet, bids disclose
In yellow crowds the fresh primrose,
And foxglove hang her flushing head,
So vernal love, where all seems dead,
Makes beauty abound.
Then was that nought,
That trance of joy beyond all thought,
The vision, in one, of womanhood?
Nay, for all women holding good,
Should marriage such a prologue want,
'Twere sordid and most ignorant
Profanity; but, having this,
'Tis honour now, and future bliss;
For where is he that, knowing the height
And depth of ascertain'd delight,
341
Inhumanly henceforward lies
Content with mediocrities!
~ Coventry Patmore,

IN CHAPTERS [150/236]



  146 Integral Yoga
   4 Yoga
   3 Poetry
   3 Philosophy
   3 Occultism
   2 Psychology
   2 Education
   2 Christianity
   1 Integral Theory


  102 The Mother
   87 Sri Aurobindo
   73 Satprem
   19 Nolini Kanta Gupta
   4 Swami Krishnananda
   3 A B Purani
   2 Saint John of Climacus
   2 Plato
   2 James George Frazer


   20 The Life Divine
   18 The Synthesis Of Yoga
   11 Letters On Yoga IV
   9 Agenda Vol 08
   9 Agenda Vol 04
   8 On Thoughts And Aphorisms
   8 Agenda Vol 10
   6 Record of Yoga
   6 Questions And Answers 1957-1958
   6 Prayers And Meditations
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   6 Agenda Vol 07
   6 Agenda Vol 05
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   5 Agenda Vol 12
   5 Agenda Vol 09
   5 Agenda Vol 02
   4 The Study and Practice of Yoga
   4 Some Answers From The Mother
   4 Letters On Yoga II
   4 Agenda Vol 03
   4 Agenda Vol 01
   3 The Mother With Letters On The Mother
   3 On the Way to Supermanhood
   3 Evening Talks With Sri Aurobindo
   3 Essays In Philosophy And Yoga
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   3 Agenda Vol 11
   2 The Red Book Liber Novus
   2 The Ladder of Divine Ascent
   2 The Golden Bough
   2 Sri Aurobindo or the Adventure of Consciousness
   2 Savitri
   2 Questions And Answers 1954
   2 Questions And Answers 1953
   2 On Education
   2 Letters On Yoga III
   2 Letters On Yoga I
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Agenda Vol 13
   2 Agenda Vol 06


0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is not mental incapacity, but the long rejection or seclusion from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not an original darkness.
  Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
   But there were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. This impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  again. But above all you must not believe the suggestions of incapacity and failure; they come from an adverse source and ought
  not to be given any credence. Certainly there are difficulties on
  --
  On the first path, there is no question of personal incapacity,
  since our help and protection are always there. Indeed, you must

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  based upon this incapacity. Souls 'begin to enter' this dark night
  when God draws them forth from the state of beginnerswhich is the

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  And lost life's incapacity for bliss.
  All now suppressed in us began to emerge.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and incapacity to express the divine perfection.
  The two states of consciousness should be simultaneous and
  --
  fact (not a prediction). The incapacity of the vast majority of
  human beings to become conscious of it is a fact which can in

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Human incapacity is necessarily behind all that men do. Only
  he who has become conscious of the Divine and become His

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  cure ourselves of ignorance and incapacity — then life becomes
  tremendously interesting and worth living.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   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.

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    An incapacity for faith and hope
    And the dread conviction of a vanquished soul

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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

03.13 - Human Destiny, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The continuance and maintenance of an innocent baby animality in man shown in his physical features has been termed reversion to type or fetalisation. Some declare that for man at least it is a sign of weakness, a possible incapacity to face squarely the blows of life and nature. This is due to culture and refinement that makes one sensitive but weak. There have been races in the past that attained cultural effeminacy the Egyptians for example and could not last, last long enough to withstand the impact of less cultured, less refined, but more vigorous races. The Grco-Roman succeeded the Egyptian, but they too in their turn were overwhelmed by the onslaught of ruder races, the Nordic barbarians, and gave way and perished. And once more, in the modern age, do we not see the repetition of a similar drama? The more cultured, the more refined, the older races seem to have paid heavily for their culture and refinement by being more and more delicate and weak and thus being slowly pushed to the wall by newer races built with heavier and coarser gram.
   But that perhaps is not the real truth of the matter. It may be considered in a somewhat different perspective. We say cultures, races, species die not because they become too refined, delicate, effeminate, but rather because they develop on a single track; they become lop-sided, specialised, rigid, fossilised, as we have already said. Circumstances change, the environment brings up new conditions and if the previous form continues in its groove and does not know how to react adequately to the demand, is petrified and unchanging, then it breaks and is thrown away as a thing of the dead past.

03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This world, this material existence is to be transmuted the portion of earthly human existence at least, with which we are most concerned. It is at present made of ignorance and sorrow and incapacity-composed of the particles of these entities; poor and sorry as they are, these have to be replaced by entities of light and joy and love, of peace and strength and wideness. Well, it is a transmutation or transubstantiation of the kind which Nature has already attempted as an experiment; I am referring to the alchemy of fossilisation. The present human formation must be dipped and soaked-and held under high pressure in an environment of the desired material or materials that one has in view.
   Such an environment does exist. It is pressing from within or from above and is heading towards a resultant material action. It is an awakened dynamic spiritual reality which awaits and is working for its supreme and inevitable destiny.

04.07 - Readings in Savitri, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   That is the meaning of human life, the significance of even the very ordinary human life. It is the field of a dire debate, a fierce question, a constant struggle between the two opposing or rather polar forces, the will or aspiration to be and the will of inertia not to be the friction, to use a Vedic image, of the two batons of the holy sacrificial wood, arani out of which the flame is to leap forth. The pain and suffering men are subject to in this unhappy vale of tears physical illness and incapacity, vital frustration or mental confusionare symbols and expressions of a deeper fundamental Pain. That pain is the pain of labour, the travail for the birth and incarnation of a godhead asleep or dead. Indeed, the sufferings and ills of life are themselves powerful instruments. They inevitably lead to the Bliss, they are the fuel that kindles, quickens and increases the Fire of Ecstasy that is to blaze up on the day of victory in the full and integral spiritual consciousness. The round of ordinary life is not vain or meaningless: its petty innocent-looking moments and events are the steps of the marching Divinity. Even the commonest life is the holy sacrificial rite progressing, through the oblations of our experiences, bitter or sweet, towards the revelation and establishment of the immortal godhead in man.
   II

05.01 - At the Origin of Ignorance, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   And yet the result is strange and revolutionary. The game once begun develops its own scheme and pattern and modality. For that crucial step in the movement of freedom, that definite moving away, the assertion of complete independence and isolation immediately brought about a reversal of realities, a complete negation of the original attri butes. Thus Light became obscurity or Inconscience, Life became death, Delight became pain and suffering, Power became incapacity, Knowledge became Ignorance, and Truth became falsehood. In other words, Spirit became forthright Matter.
   What seemed, however, to be nothing more than an accident is pregnant nevertheless with a profound meaning and significance. Indeed God has not created the world in jest. Spirit became Matter, that is to say, an apparent negation of the Spirit, to demonstrate that the negation is a way of affirmation, a more integral way of affirmation of the Spirit. Matter has been brought out to express another poise of the spirit, spirit concretised and embodied.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Human nature, human movement, is, however, different. Man, the terrestrial creature, has developed as the result of a slow growth, through struggle and suffering, the sturm und drangof an arduous ascent. He knows of things which the gods do not. He has an experience which even they, strange to say, covet. First of all, it must be borne in mind that the gods represent only one mode of consciousness, a fixed and definite typea god is bound by his godhood; but man embodies all the modes of consciousness, he is an ever growing and changing type. Man is an epitome of creation, he is coterminous with Nature. If he is that within which is wholly divineconsciousness and bliss, truth and immortalityphenomenally he is also quite the oppositeearthly, unconsciousness, pain and suffering, ignorance and falsehood, incapacity and death. If heaven is his father, the earth is his motherdyaur me pit mt pthivriyam. And all the gradations in between he has in him and can become any.
   Man possesses characters that mark him as an entity sui generis and give him the value that is his. First, toil and suffering and more failures than success have given him the quality of endurance and patience, of humility and quietness. That is the quality of earth-natureearth is always spoken of by the poets and seers as all-bearing and all-forgiving. She never protests under any load put upon her, never rises in revolt, never in a hurry or in worry, she goes on with her appointed labour silently, steadily, calmly, unflinchingly. Human consciousness can take infinite pains, go through the infinite details of execution, through countless repetitions and mazes: patience and perseverance are the very badge and blazon of the tribe. Ribhus, the artisans of immortalitychildren of Mahasaraswatiwere originally men, men who have laboured into godhood. Human nature knows to wait, wait infinitely, as it has all the eternity before it and can afford and is prepared to continue and persist life after life. I do not say that all men can do it and are of this nature; but there is this essential capacity in human nature. The gods, who are usually described as the very embodiment of calmness and firmness, of a serene and concentrated will to achieve, nevertheless suffer ill any delay or hindrance to their work. Man has not perhaps the even tenor, the steadiness of their movement, even though intense and fast flowing; but what man possesses is persistence through ups and downshis path is rugged with rise and fall, as the poet says. The steadiness or the staying power of the gods contains something of the nature of indifference, something hard in its grain, not unlike a crystal or a diamond. But human patience, when it has formed and taken shape, possesses a mellowness, an understanding, a sweet reasonableness and a resilience all its own. And because of its intimacy with the tears of things, because of its long travail and calvary, human consciousness is suffused with a quality that is peculiarly human and humane that of sympathy, compassion, comprehension, the psychic feeling of closeness and oneness. The gods are, after all, egoistic; unless in their supreme supramental status where they are one and identical with the Divine himself; on the lower levels, in their own domains, they are separate, more or less immiscible entities, as it were; greater stress is laid here upon their individual functioning and fulfilment than upon their solidarity. Even if they have not the egoism of the Asuras that sets itself in revolt and antagonism to the Divine, still they have to the fullest extent the sense of a separate mission that each has to fulfil, which none else can fulfil and so each is bound rigidly to its own orbit of activity. There is no mixture in their workingsna me thate, as the Vedas say; the conflict of the later gods, the apple of discord that drove each to establish his hegemony over the rest, as narrated in the mythologies and popular legends, carry the difference to a degree natural to the human level and human modes and reactions. The egoism of the gods may have the gait of aristocracy about it, it has the aloofness and indifference and calm nonchalance that go often with nobility: it has a family likeness to the egoism of an ascetic, of a saintit is sttwic; still it is egoism. It may prove even more difficult to break and dissolve than the violent and ebullient rjasicpride of a vital being. Human failings in this respect are generally more complex and contain all shades and rhythms. And yet that is not the whole or dominant mystery of man's nature. His egoism is thwarted at every stepfrom outside, by, the force of circumstances, the force of counter-egoisms, and from inside, for there is there the thin little voice that always cuts across egoism's play and takes away from it something of its elemental blind momentum. The gods know not of this division in their nature, this schizophrenia, as the malady is termed nowadays, which is the source of the eternal strain of melancholy in human nature of which Matthew Arnold speaks, of the Shelleyan saddest thoughts: Nietzsche need not have gone elsewhere in his quest for the origin and birth of Tragedy. A Socrates discontented, the Christ as the Man of Sorrows, and Amitabha, the soul of pity and compassion are peculiarly human phenomena. They are not merely human weaknesses and failings that are to be brushed aside with a godlike disdain; but they contain and yield a deeper sap of life and out of them a richer fulfilment is being elaborated.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Matter or the physical body is not by itself the centre of gravity of the human consciousness; it is not that that pins the soul or the self to the life of pain and misery and incapacity and death. Matter is not the Evil, nor made up of Evil; it contains or harbours evil under the present circumstances, even as dross is mixed up, inextricably as it appears, with the noble metal in the natural ore; but the dross can be eradicated and the free metal brought out, pure- and noble in its own true nature. It is, as Rumi, the Persian mystic, says in his famous imagery, like a piece of iron, dull and dismal to look at, but when put into fire slowly acquires the quality of fire, turning into a glowing and radiant beauty, yet maintaining its original form and individuality and concrete, even material reality. Now, the crust or dross that has to be eliminated in Matter is called by Sri Aurobindo "Inconscience". Matter is inconscient, therefore it is unconscious and ignorant. Make it conscious, it will be radiant and full of knowledge. That is the great transformation needed, the only way to true and total reformation. The Divine descends into Matter precisely to work out that transformation.
   It is a long dredging process, tedious and arduous, requiring the utmost patience and perseverance, even to the absolute degree. For Inconscience, in essence, although a contingent reality, local and temporal, and therefore transient, is nonetheless the hardest, most obdurate and resistant reality: it lies thick and heavy upon the human vehicle. It is massed layer upon layer. Its first formation in the higher altitudes of the mind is perhaps like a thin fluid deposit; it begins as anindividualised separative consciousness stressing more and more its exclusiveness. Through the lower ranges of the mind and the vitality it crystallises and condenses gradually; in the worlds of thinking and feeling, enjoying and dynamic activity, it has still a malleable and mixed consistency, but when it reaches and possesses the physical being, it becomes the impervious solid obscurity that Matter presents.
  --
   Suffering, incapacity and death are, it is said, the wages of earthly life; but they are, in fact, reverse aspects of divine truths. Whatever is here below has its divine counterpart above. What appears as matter, inertia, static existence here below is the devolution of pure Existence, Being or Substance up there. Life-force, vital dynamism here is the energy of Consciousness there. The pleasure of the heart and emotions and enjoyment is divine Delight. Finally, our mind with its half-lighted thinking power, its groping after knowledge has at its back the plenary light of the Supermind. So the aim is not to reject or withdraw from the material, vital and mental existence upon the earth and in this body, but house in them, make them concrete vehicles, expressions and embodiments of what they really are.
   Pain and suffering, disease and incapacity, even age and death are fortuitous auxiliaries; they have come upon us simply because of the small and partial scale of our life to which we agreed. One can live here below, live a full life, upon a larger scale, upon the scale of infinity and eternity. That need not dissolve body and life and mind, the triple ranges that make up our earthly existence. In brief, man himself is not truly man, he is the reverse aspect of God; and when he becomes divine and remains not merely human, he but realises what he is truly and integrally himself.
   ***

05.06 - The Role of Evil, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This is the divine miracle that has been vouchsafed to man, the spectacle of the Divine himself becoming an earthly creature, wearing as his own body of flesh and blood this mortal frame of pain and suffering and ignorance, of obscurity and incapacity and falsehood. This is the calvary he has accepted, the sacrifice of his divinity he agreed to in order that the undivine too may gracefully serve the Divine, be taken up and transmuted into the reality from which it fell, of which it is an aberration.
   The glory and beauty of this gesture one would not like not to have witnessed and experienced and shared.

05.10 - Knowledge by Identity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   When the Upanishad says, one who knows Brahman be comes Brahman, does it not mean that the very condition of knowing Brahman is to become it? Indeed, there is no contradiction or incommensurability between knowing and becoming, between (what is termed by the mystic as) Knowledge and Realisation. Consciousness has a twofold power, Sri Aurobindo says: the power of apprehension and the power of comprehensionprajna and vijna. Prajnana, the apprehending consciousness, sets the object in front, away and separate from itself and contemplates it: Vijnana, the comprehending consciousness, on the other hand, comprehends, embraces the object within itself, as part of its own being. The two are not distinct or incompatible movements, they go together and form one single movement of consciousness. It is the mind, the reason that makes the separation; it is not possible for the mind to view two things simultaneously. It is because of this incapacity of the mind, married to its logic of the finite, that Sri Aurobindo points out the way of correcting it by a higher supramental power which operates in a global way.
   Let us go back to our illustration. I am angry means both I am anger and I know I have anger. It is true in fact and experience. Similarly I am (existent) means both I am existence and I know I am existent. The transcendence of the subject (of which Prof. Das speaks) is nothing but the poise of the consciousness as the apprehending Purusha: it does not negate or exclude identification, which is another arm of a biune process. The two are complementary to each other. Also Purusha and Prakriti are nor contradictories, not mutually exclusive; they are dual aspects or dispositions of the same consciousness or self-conscious reality. Consciousness involved and lost to itself and in itself is Prakriti, consciousness evolved and looking out at itself is Purusha. I am aware of myself and I am myself are two ways of saying the same thing. We imagine Shakespeare expressed the experience graphically and poetically when he made his character say:

05.11 - The Place of Reason, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Another point in Sri Aurobindo's view of consciousness which troubles Prof. Das is about the exact nature and function of Reason. For while on one side Sri Aurobindo never seems to be tired of pointing out the inherent incapacity of Reasonin the good company of the ancient Rishisas an instrument for the discovery or realisation of the Absolute or the integral Reality, he asserts, on the other hand, almost in the same breath as it were, that mind can have some idea or conception of what is beyond it, which it so often vainly strives to seize or represent. Evidently, the rationalist logic fails to hold together the two ends, as it is further seen in Prof. Das's failure to perceive any distinction between types or gradations of "thinking".1 He thinks that just as a philosopher thinks, or a cabman thinks or an animal thinks, all must think in the same way and through the same function of the same organ: either there is thinking (thinking proper, of one particular kind) or there is no thinking. That Nature consists of a graduated scale in every line of its movements, and that the gradations shade off into each othernot only so but that each scale or principle may contain within itself all the others2is a phenomenon which runs contrary to the "either this or that" or "no-overlapping" principle, like the colour-blind for whom things are either black or white. In the global outlook, however, we do not stand in the relation of division, separation, mutual exclusiveness. There is a consciousness in which all contraries find a harmonising truth and rhythm.
   In Sri Aurobindo, Reason and Intuition possess a dual relation of mutual negation and mutual affirmation, of exclusiveness and inclusiveness, as indeed is the relation of Brahman and the World. One negates the other in the sphere of ignorance but in knowledge one affirms the other. That is to say, Reason or mental logic, so long as it is dominated by the senses, by the external impressions from things and by its analytic or exclusively separative method of procedure, is a denial of Intuition and a bar to spiritual experience. But Reason can be purified, relieved of its dross, illumined (sam-buddha)sublimated and uplifted then it comes to its own, becomes what it really is and should bea frame to give body to what is beyond and unembodied, a mirror in conceptual terms to what is supra-conceptual. It loses its hard rigidity and becomes supple, loses its obscurity, density and becomes transparent: it attains a new rhythm and gait and capacity. Many of the Upanishadic mantras, a good part of the Gita, do that. And Sri Aurobindo's own exposition is a miracle in that style. "Reason was a helper, Reason is the bar"and, we can add, Reason will again be an aid. The world, as it is, is anything but Divine; and yet it is nothing but the Divine essentially and fundamentally; it can and will attain the divine figure apparently and externally too. Even so with regard to man's mind and reason and all his other limbs.

1.001 - The Aim of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The whole difficulty is that the structure of life is arranged in such a pattern that the depth of human understanding is incapable of touching its borders. We are not simply living life we are identical with life itself. One of the most difficult things to define is life itself. We cannot say what life is. It is only a word that we utter without any clear meaning before our eyes. It is an enigma, a mystery a mystery which has caught hold of us, which extracts the blood out of us every day, which keeps us restless and tantalises us, promising us satisfaction but never giving it. Life is made in such a way that there are promises which are never fulfilled. Every object in the world promises satisfaction, but it never gives satisfaction it only promises. Until death it will go on promising, but it will give nothing, and so we will die in the same way as we were born. Because we have been dying without having the promise fulfilled, we will take rebirth so that we will see if the promise can be fulfilled, and the same process is continued, so that endlessly the chain goes on in a hopeless manner. This vicious circle of human understanding, or rather human incapacity to understand, has arisen on account of the isolation of the human individual from the pattern of life.
  This is a defect not only in the modern systems of education, but also in spiritual practices in every walk of life, in every blessed thing. When the individual who is living life has cut himself or herself off from the significance of life, then life becomes a contradiction and a meaningless pursuit of the will-o'-the-wisp. Why do we cut ourselves off from the meaning of life and then suffer like this? This is the inherent weakness of the sensory functions of the individual. The senses are our enemies. Why do we call them enemies? Because they tell us that we are isolated from everything else. This is the essence of sensory activity. There is no connection between ourselves and others, and we can go on fighting with everybody. This is what the senses tell us. But yet, they are double-edged swords; they tell us two things at the same time. On one side they tell us that everything is outside us, and we are disconnected from everybody else and everything in this world. But on the other side they say that we are bound to grab things, connect ourselves with things, obtain things, and maintain relationship with things. Now, these two things cannot be done simultaneously. We cannot disconnect ourselves from things and also try to connect ourselves with them for the purpose of exploiting them, with an intention to utilise them for our individual purposes. Here again is an instance of contradiction. On one side we disconnect ourselves from persons and things; on the other side we want to connect ourselves with persons and things for our own purpose.

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Then Patanjali goes on to tell us that there can be another obstacle alabdhabhumikatva, which means to say the incapacity to fix the point of attention. However much we may try, we will not know where to concentrate the mind. There will be either experimentation with various ideas and ideals for the purpose of concentration, not knowing which is good and which is better, or there will be a total inability to fix the mind at all. Due to continued exertion of the mind for a protracted period in the practice of meditation, it may become so tired that it may refuse to act further, just as we sometimes see horses becoming exhausted by pulling carts. Perhaps from not having been fed for some days and from working in the hot sun, they refuse to move further in spite of their being whipped any number of times. They may even topple the cart, or they may move backwards, so that the driver does not know what they will do. It is possible that the mind can also resort to these devices when it is exhausted due to the fatigue of practice.
  This is also an important aspect of the practice of meditation. It should not entail any kind of exhaustion of spirit or fatigue of the body or the mind. Whenever we work we are likely to get exhausted, but it is essential to remember that meditation is not a work it is not an activity which can exhaust us or tire us. Also, there is a possibility of one's getting tired of anything which is extraneous to one's own essential nature. It is not easy to get tired of one's own self, although we can get tired of others. We can get tired of anything that is not essentially a part of our own nature. But meditation is nothing but an attempt to manifest our own nature in greater and greater degrees, rather than engage ourselves in an activity for the purpose of the achievement of an ulterior motive. Meditation is not an action in the ordinary sense of the term and, therefore, it is not supposed to bring about fatigue, either of the body or of the mind. If we feel exhaustion or fatigue after meditation, it can be safely concluded that there has been some kind of mistake in the choice of the ideal of meditation or in the method that has been adopted in meditation.
  --
  The incapacity of the mind to fix its attention on the ideal of meditation may be due to undue pressure exerted upon it by an unclarified understanding of the technique. It can also be due to certain desires present in the mind which have not been fulfilled, and which have not been allowed to come to the surface due to the force of discipline. While discipline is good, it cannot always succeed, because it is a power externally exerted upon something which succeeds for sometime, but cannot succeed for all times. The reason is that anything extraneous is repelled it cannot be absorbed. The mind, being the subtlest instrument available to us, can feel the pressure more than anything else. Therefore, any kind of frustration of feeling, even very minutely present, can cause a sensation of exhaustion in oneself. It is not easy to understand why we are exhausted, why it is that we are not able to sit for a continued period in meditation. There can be hundreds of excuses for our inability to sit for meditation, but they are only excuses devices employed by the mind to get out of this difficulty we have put upon it.
  The mind's non-cooperation with this enterprise called yoga can specifically be said to be due to a lack of understanding as to what it is, because when there is proper understanding and deep conviction born of this understanding, it is difficult to believe that one will not cooperate. Lack of cooperation is lack of understanding. We do not appreciate the meaning of it, or the value of it, or the worth of it; the mind is of that nature. It does not know why we are practising yoga, or what the purpose of yoga is. Though intellectually, superficially, logically and academically it acquiesces in the pursuit, this has not been driven into its feelings and has not become a part of its real nature. For all these reasons, it may be difficult to gain the point of concentration, which is called the difficulty alabdha- bhumikatva.

1.03 - ON THE AFTERWORLDLY, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  It was suffering and incapacity that created all afterworlds-this and that brief madness of bliss which is
  experienced only by those who suffer most deeply.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  mental incapacity.
  Second, we dedicate our positive potential (merit) so that we and all others will meet conditions conducive for actualizing the path to enlightenment.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Philosophy
  But our ruler is the spirit of this time, which rules and leads in us all. It is the general spirit in which we think and act today. He is of frightful power, since he has brought immeasurable good to this world and fascinated men with unbelievable pleasure. He is bejeweled with the most beautiful heroic virtue, and wants to drive men up to the brightest solar heights, in everlasting ascent. 100 The hero wants to open up everything that he can. But the nameless spirit of the depths evokes everything that man cannot. incapacity prevents further ascent. Greater height requires greater virtue. We do not possess it.
  We must first create it by learning to live with our incapacity. We must give it life. For how else shall it develop into ability?
  We cannot slay our incapacity and rise above it. But that is precisely what we wanted. incapacity will overcome us and demand
  Descent into Future Hell
  --
  The one who learns to live with his incapacity has learned a great deal. This will lead us to the valuation of the smallest things, and to wise limitation, which the greater height demands. If all heroism is erased, we fall back into the misery of humanity and into even worse. Our foundations will be caught up in excitement since our highest tension, which concerns what lies outside us, will stir them up. We 'will fall into the cesspool of our underworld, among the rubble of all the centuries in us. 101
  The heroic in you is the fact that you are ruled by the thought that this or that is good, that this or that performance is indispensable, this or that cause is objectionable, this or that goal must be attained in headlong striving work, this or that pleasure should be ruthlessly repressed at all costs. Consequently you sin against incapacity. But incapacity exists. No one should deny it, find fault with it, or shout it down. 102
  The Red Book

1.057 - The Four Manifestations of Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  It is not true that anything is permanent in this world. So, how is it that we see everything as permanent? We see a tree, a wall or a building, and we see people living for years. All these are phenomena, no doubt. They are phenomena, not noumena not realities. This incapacity on the part of the perceiving consciousness to distinguish between the phenomenal feature in experience and the real element behind it is ignorance avidya. Inasmuch as things are interconnected, interrelated, vitally dependent upon one another there is an organic relationship of things it is not true that objects are really isolated completely and that there is a necessity for the mind to run after objects. There is no necessity for the mind to run after objects, inasmuch as the objects are really connected with the subject. That they are not so connected, and therefore there is a need for desiring and possessing them, is ignorance.
  The not-Self means the anatman that is to say, that which is not ones own Self. Inasmuch as there is something in this world which is not myself, I have naturally to face it in some proper manner. The way in which I face an object in this world is called the relationship that I establish with it. This is the cause of my likes and dislikes in respect of the object; and where there is an intense like or a dislike for anything, that particular thing is invested with certain characteristics that do not really belong to it. Why does ones own child look so beautiful? Well, it has to look beautiful merely because it is mine. If it is not mine, then it must be ugly. It is stupid merely because it is not mine. Characters which do not really inhere in an object can be visualised due to a prejudice of emotion. The likes and dislikes are the causative factors behind this investment of characters which are false.

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  I have refrained from here discussing the various prob- lems and doctrines of the so-called Doctrinal Qabalah, such as the Evolution of the Universe and of Man, Reincarna- tion, and Causation as applied to Retri bution- because, having originally postulated the incapacity of the Ruach to deal adequately with such problems, it would be useless to engage upon an exposition of these points. Particularly is this so with regard to the Zoharic and post-Zoharic con- ceptions of Gilgolem, Reincarnation. A great deal of loose thinking and unwarranted assumption characterizes the
  Qabalistic literature concerning this aspect of esoteric doc- trine, and I feel more strongly than ever that it is only by m eans of a profound and well-assimilated knowledge of

1.05 - Splitting of the Spirit, #The Red Book Liber Novus, #unset, #Philosophy
  And thus was the fate of the people: The murder of one was the poisonous arrow that :flew into the hearts of men, and kindled the fiercest war. This murder is the indignation of incapacity against will, a Judas betrayal that one would like someone else to have committed. 107 We are still seeking the goat that should bear our sin. 108
  Everything that becomes too old becomes evil, the same is true of your highest. Learn from the suffering of the crucified God that one can also betray and crucify a God, namely the God of the old year. If a God ceases being the way of life, he must fall secretly. 109

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     This then is the true relation between divine and human knowledge; it is not a separation into disparate fields, sacred and profane, that is the heart of the difference, but the character of the consciousness behind the working. All is human knowledge that proceeds from the ordinary mental consciousness interested in the outside or upper layers of things, in process, in phenomena for their own sake or for the sake of some surface utility or mental or vital satisfaction of Desire or of the Intelligence. But the same activity of knowledge can become part of the Yoga if it proceeds from the spiritual or spiritualising consciousness which seeks and finds in all that it surveys or penetrates the presence of the timeless Eternal and the ways of manifestation of Eternal in Time. It is evident that the need of a concentration indispensable for the transition out of the Ignorance may make it necessary for the seeker to gather together his energies and focus them only on that which will help the transition and to leave aside or subordinate for the time all that is not directly turned towards the one object. He may find that this or that pursuit of human knowledge with which he was accustomed to deal by the surface power of the mind still brings him, by reason of this tendency or habit, out of the depths to the surface or down from the heights which he has climbed or is nearing, to lower levels. These activities then may have to be intermitted or put aside until secure in a higher consciousness he is able to turn its powers on all the mental fields; then, subjected to that light or taken up into it, they are turned, by the transformation of his consciousness, into a province of the spiritual and divine. All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its emptiness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour.
     How precisely or by what stages this progression and change will take place must depend on the form, need and powers of the individual nature. In the spiritual domain the essence is always one, but there is yet an infinite variety and, at any rate in the integral Yoga, the rigidity of a strict and precise mental rule is seldom applicable; for, even when they walk in the same direction, no two natures proceed on exactly the same lines, in the same series of steps or with quite identical stages of their progress. It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge. Here there may be a strong concentration on the inward central change of the consciousness and an abandonment of a large part of the outward-going mental life or else its relegation to a small and subordinate place. At different stages it or parts of it may be taken up again from time to time to see how far the new inner psychic and spiritual consciousness can be brought into its movements, but that compulsion of the temperament or the nature which, in human beings, necessitates one kind of activity or another and makes it seem almost an indispensable portion of the existence, will diminish and eventually no attachment will be left, no lower compulsion or driving force felt anywhere. Only the Divine will matter, the Divine alone will be the one need of the whole being; if there is any compulsion to activity it will be not that of implanted desire or of force of Nature, but the luminous driving of some greater Consciousness-Force which is becoming more and more the sole motive power of the whole existence. On the other hand, it is possible at any period of the inner spiritual progress that one may experience an extension rather than a restriction of the' activities; there may be an opening of new capacities of mental creation and new provinces of knowledge by the miraculous touch of the Yoga-shakti. Aesthetic feeling, the power of artistic creation in one field or many fields together, talent or genius of literary expression, a faculty of metaphysical thinking, any power of eye or ear or hand or mind-power may awaken where none was apparent before. The Divine within may throw these latent riches out from the depths in which they were hidden or a Force from above may pour down its energies to equip the instrumental nature for the activity or the creation of which it is meant to be a channel or a builder. But, whatever may be the method or the course of development chosen by the hidden Master of the Yoga, the common culmination of this stage is the growing consciousness of him above as the mover, decider, shaper of all the movements of the mind and all the activities of knowledge.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  camps the same incapacity to think about grief, about the past and future, about man and God but with
  far less evident justification. Fear of mortality, in normal life, is most generally dealt with in the same

1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
  natural incapacity or wilful fraud of the men themselves.
  2. The Magical Control of Rain

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   incapacity of the will of the Inconscient to receive it. These things, to the Mind an imagination or a mystery, become evident and capable of experience as the consciousness rises out of limited embodied Matter-mind to the freedom and fullness of the higher and higher ranges of the super-intelligence; but they can become entirely true and normal only when the supramental becomes the law of the nature.
  It is therefore on the accomplishment of this ascent and on the possibility of a full dynamism from these highest levels descending into earth-consciousness that is dependent the justification of Life, its salvation, its transformation into a Divine

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  14:If you desire this transformation, put yourself in the hands of the Mother and her Powers without cavil or resistance and let her do unhindered her work within you. Three things you must have, consciousness, plasticity, unreserved surrender. For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her. All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to its pleasure in smallness and darkness cries out against each touch that disturbs its soulless routine or its dull sloth or its torpid slumber. The unreserved surrender of your inner and outer being will bring this plasticity into all the parts of your nature; consciousness will awaken everywhere in you by constant openness to the Wisdom and Light, the Force, the Harmony and Beauty, the Perfection that come flowing down from above. Even the body will awake and unite at last its consciousness subliminal no longer to the supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda.
  15:But be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that are beyond it to its own norms and standards, its narrow reasonings and erring impressions, its bottomless aggressive ignorance and its petty self-confident knowledge. The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti. The rapidity and complexity of her vision and action outrun its stumbling comprehension; the measures of her movement are not its measures. Bewildered by the swift alternation of her many different personalities, her making of rhythms and her breaking of rhythms, her accelerations of speed and her retardations, her varied ways of dealing with the problem of one and of another, her taking up and dropping now of this line and now of that one and her gathering of them together, it will not recognise the way of the Supreme Power when it is circling and sweeping upwards through the maze of the Ignorance to a supernal Light. Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone make a straight response to the Truth. Then the Mother herself will enlighten by their psychic elements your mind and heart and life and physical consciousness and reveal to them too her ways and her nature.

1.078 - Kumbhaka and Concentration of Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Together with its movement, it drags with itself all that is within us our feelings, our thoughts, our emotions and what not so that we are extrovert personalities throughout. We can think nothing inwardly; everything is outside. The moment we wake up in the morning, we begin to peep through our eyes into the external world and look at the atmosphere which is around us, incapable of knowing what is inside us. This is the great harassment that is caused by what is called the prana. Though it is the principle of life without it no one can exist and live it is also a direct medium of distress of every kind due to the incapacity of the mind to settle in itself, which is what we call lack of peace of mind.
  The prana is different from the breath. This is also a feature that has to be observed. The prana is a very subtle tendency within us. We may say the characteristic of the total energy of the system is the prana. It is not located in any part of the body particularly. Though it has special emphasis laid in different parts of the body, it is equally distributed everywhere. Prana is nothing but the sum total of the energy of the system. Whatever our total capacity is, that is our prana-shakti. But, this capacity is outwardly directed. This is the difficulty. It is not introverted, and it is impossible to draw the prana within. We cannot hold the breath even for a few seconds, such is the strength of this outward tendency of the prana. And, from the force of this outward expression of the prana, we can also infer to what extent we are introverts or extroverts. How far we can withdraw the mind from thinking of objects, etc. can be known to some extent from the way in which this prana is functioning. Concentration is impossible for most people because they are completely sold out to the outside world. We become slaves of conditions and circumstances, and puppets in the hands of these extrovert forces.

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:Certainly, the practical values given us by our senses and by the dualistic sense-mind must hold good in their field and be accepted as the standard for ordinary life-experience until a larger harmony is ready into which they can enter and transform themselves without losing hold of the realities which they represent. To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
  5:Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. But the right goal of human progress must be always an effective and synthetic reinterpretation by which the law of that wider existence may be represented in a new order of truths and in a more just and puissant working of the faculties on the lifematerial of the universe. For the senses the sun goes round the earth; that was for them the centre of existence and the motions of life are arranged on the basis of a misconception. The truth is the very opposite, but its discovery would have been of little use if there were not a science that makes the new conception the centre of a reasoned and ordered knowledge putting their right values on the perceptions of the senses. So also for the mental consciousness God moves round the personal ego and all His works and ways are brought to the judgment of our egoistic sensations, emotions and conceptions and are there given values and interpretations which, though a perversion and inversion of the truth of things, are yet useful and practically sufficient in a certain development of human life and progress. They are a rough practical systematisation of our experience of things valid so long as we dwell in a certain order of ideas and activities. But they do not represent the last and highest state of human life and knowledge. "Truth is the path and not the falsehood." The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent. Nevertheless, to substitute this conception for the egoistic without an adequate base of knowledge may lead to the substitution of new but still false and arbitrary ideas for the old and bring about a violent instead of a settled disorder of right values. Such a disorder often marks the inception of new philosophies and religions and initiates useful revolutions. But the true goal is only reached when we can group round the right central conception a reasoned and effective knowledge in which the egoistic life shall rediscover all its values transformed and corrected. Then we shall possess that new order of truths which will make it possible for us to substitute a more divine life for the existence which we now lead and to effectualise a more divine and puissant use of our faculties on the life-material of the universe.
  6:That new life and power of the human integer must necessarily repose on a realisation of the great verities which translate into our mode of conceiving things the nature of the divine existence. It must proceed through a renunciation by the ego of its false standpoint and false certainties, through its entry into a right relation and harmony with the totalities of which it forms a part and with the transcendences from which it is a descent, and through its perfect self-opening to a truth and a law that exceed its own conventions, - a truth that shall be its fulfilment and a law that shall be its deliverance. Its goal must be the abolition of those values which are the creations of the egoistic view of things; its crown must be the transcendence of limitation, ignorance, death, suffering and evil.
  --
  8:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.
  9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.

1.08 - Civilisation and Barbarism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The Self of man is a thing hidden and occult; it is not his body, it is not his life, it is noteven though he is in the scale of evolution the mental being, the Manu,his mind. Therefore neither the fullness of his physical, nor of his vital, nor of his mental nature can be either the last term or the true standard of his self-realisation; they are means of manifestation, subordinate indications, foundations of his self-finding, values, practical currency of his self, what you will, but not the thing itself which he secretly is and is obscurely groping or trying overtly and self-consciously to become. Man has not possessed as a race this truth about himself, does not now possess it except in the vision and self-experience of the few in whose footsteps the race is unable to follow, though it may adore them as Avatars, seers, saints or prophets. For the Oversoul who is the master of our evolution, has his own large steps of Time, his own great eras, tracts of slow and courses of rapid expansion, which the strong, semi-divine individual may overleap, but not the still half-animal race. The course of evolution proceeding from the vegetable to the animal, from the animal to the man, starts in the latter from the subhuman; he has to take up into him the animal and even the mineral and vegetable: they constitute his physical nature, they dominate his vitality, they have their hold upon his mentality. His proneness to many kinds of inertia, his readiness to vegetate, his attachment to the soil and clinging to his roots, to safe anchorages of all kinds, and on the other hand his nomadic and predatory impulses, his blind servility to custom and the rule of the pack, his mob-movements and openness to subconscious suggestions from the group-soul, his subjection to the yoke of rage and fear, his need of punishment and reliance on punishment, his inability to think and act for himself, his incapacity for true freedom, his distrust of novelty, his slowness to seize intelligently and assimilate, his downward propensity and earthward gaze, his vital and physical subjection to his heredity, all these and more are his heritage from the subhuman origins of his life and body and physical mind. It is because of this heritage that he finds self-exceeding the most difficult of lessons and the most painful of endeavours. Yet it is by exceeding of the lower self that Nature accomplishes the great strides of her evolutionary process. To learn by what he has been, but also to know and increase to what he can be, is the task that is set for the mental being.
  The time is passing away, permanentlylet us hope for this cycle of civilisation, when the entire identification of the self with the body and the physical life was possible for the general consciousness of the race. That is the primary characteristic of complete barbarism. To take the body and the physical life as the one thing important, to judge manhood by the physical strength, development and prowess, to be at the mercy of the instincts which rise out of the physical inconscient, to despise knowledge as a weakness and inferiority or look on it as a peculiarity and no necessary part of the conception of manhood, this is the mentality of the barbarian. It tends to reappear in the human being in the atavistic period of boyhood,when, be it noted, the development of the body is of the greatest importance,but to the adult man in civilised humanity it is ceasing to be possible. For, in the first place, by the stress of modern life even the vital attitude of the race is changing. Man is ceasing to be so much of a physical and becoming much more of a vital and economic animal. Not that he excludes or is intended to exclude the body and its development or the right maintenance of and respect for the animal being and its excellences from his idea of life; the excellence of the body, its health, its soundness, its vigour and harmonious development are necessary to a perfect manhood and are occupying attention in a better and more intelligent way than before. But the first rank in importance can no longer be given to the body, much less that entire predominance assigned to it in the mentality of the barbarian.

1.08 - The Change of Vision, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Does this mean that we have not progressed? We certainly have not progressed as we imagine. We are not any more human than the Theban or the Athenian, no more advanced than they despite all our machines. As Sri Aurobindo put it, Machinery is necessary to modern humanity because of our incurable barbarism.18 We think we have mastered, but we have mastered nothing at all! Our machines are a testimony to our impotence, a huge prosthesis to correct our incapacity to see far, hear far, penetrate the heart of things and understand instantly and directly. We do not know any better now than ten thousand years ago how to modify matter through willpower (perhaps we even knew it better then), how to illuminate with consciousness and understand through vision. Under all our apparatus, we are less advanced than the animal with its sixth sense and the pygmy of Central Africa. Our machines see better than we, feel better than we, count better than we, and perhaps they will end up living better than we. Matter escapes us completely. It takes a simple power failure for us to revert to the caveman. For progress is not improving the existing world or discovering new procedures: it is a change of consciousness and vision.
  But at least we have progressed in one direction, which is not the one we think. We have completed the cycle of the ape; we have pushed to its ultimate consequence the simple little gesture that tied a vine to a branch to make a bow; we have inflated and overinflated the mental balloon to its breaking point. And Nature's design is accomplished, which was not just to take stock of the world, but to lead the whole species to the zero point, to that supreme juncture where there is not a single jungle left to explore, not one sea to plumb, not one Himalaya, when soon not even an acre of ground will be left for our concrete and steel structures, when even the gods have been squeezed dry of all their juices and collect dust on the shelves of our libraries, when life collapses under its own weight and leaves us again, like ancient man under the stars, alone, face to face with the mystery of the earth, to find the name of things, their power of being, the true vibration that dwells in us and links us to the world: the naked mystery of this unsullied moment, the original music of things, which is perhaps their ultimate truth and ultimate power, an original vision that is a new birth of the world, and perhaps the promise of its transformation. This is the end of the mental world. We are before naked matter. We are at the time of the great Invention.

1.08 - The Synthesis of Movement, #unset, #Sri Aurobindo, #Integral Yoga
  Hence the incapacity of our senses to perceive it as movement at all outside its most concrete and slowest forms. The moment it is accelerated, our sense-perception translates it into more and more abstract phenomena of sound, heat, light and beyond them there begins the gamut of the purely mystical movement of feeling and thought.
  In proportion as it raises itself in the order of these transcendent movements, our consciousness passes from its more individualised states to states of increasing impersonality. This is the opposite road to that which the impulsion of desire has followed in order to individualise itself increasingly in more and more concrete forms of substance. And the material world, the last term of the manifestations of creative Desire, is at the same time the nodus of the slowest movements and of the most relative states of consciousness.

1.10 - The Three Modes of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   as obscurity and incapacity and inaction. Ordinarily used for psychological self-analysis, these distinctions are valid also in physical Nature. Each thing and every existence in the lower
  Prakriti contains them and its process and dynamic form are the result of the interaction of these qualitative powers.
  Every form of things, whether animate or inanimate, is a constantly maintained poise of natural forces in motion and is subject to an unending stream of helpful, disturbing or disintegrating contacts from other combinations of forces that surround it. Our own nature of mind, life and body is nothing else than such a formative combination and poise. In the reception of the environing contacts and the reaction to them the three modes determine the temper of the recipient and the character of the response. Inert and inapt, he may suffer them without any responsive reaction, any motion of self-defence or any capacity of assimilation and adjustment; this is the mode of tamas, the way of inertia. The stigmata of tamas are blindness and unconsciousness and incapacity and unintelligence, sloth and indolence and inactivity and mechanical routine and the mind's torpor and the life's sleep and the soul's slumber. Its effect, if uncorrected by other elements, can be nothing but disintegration of the form or the poise of the nature without any new creation or new equilibrium or force of kinetic progress.
  At the heart of this inert impotence is the principle of ignorance and an inability or slothful unwillingness to comprehend, seize and manage the stimulating or assailing contact, the suggestion of environing forces and their urge towards fresh experience.
  --
   influences, often a conflict, a wrestling of forces, a struggle to dominate each other. All have in great or in small extent or degree, even if sometimes in a hardly appreciable minimum, their sattwic states and clear tracts or inchoate tendencies of light, clarity and happiness, fine adaptation and sympathy with the environment, intelligence, poise, right mind, right will and feeling, right impulse, virtue, order. All have their rajasic moods and impulses and turbid parts of desire and passion and struggle, perversion and falsehood and error, unbalanced joy and sorrow, aggressive push to work and eager creation and strong or bold or fiery or fierce reactions to the pressure of the environment and to life's assaults and offers. All have their tamasic states and constant obscure parts, their moments or points of unconsciousness, their long habit or their temporary velleities of weak resignation or dull acceptance, their constitutional feeblenesses or movements of fatigue, negligence and indolence and their lapses into ignorance and incapacity, depression and fear and cowardly recoil or submission to the environment and to the pressure of men and events and forces. Each one of us is sattwic in some directions of his energy of Nature or in some parts of his mind or character, in others rajasic, tamasic in others. According as one or other of the modes usually dominates his general temperament and type of mind and turn of action, it is said of him that he is the sattwic, the rajasic or the tamasic man; but few are always of one kind and none is entire in his kind. The wise are not always or wholly wise, the intelligent are intelligent only in patches; the saint suppresses in himself many unsaintly movements and the evil are not entirely evil: the dullest has his unexpressed or unused and undeveloped capacities, the most timorous his moments or his way of courage, the helpless and the weakling a latent part of strength in his nature. The dominant gunas are not the essential soul-type of the embodied being but only the index of the formation he has made for this life or during his present existence and at a given moment of his evolution in Time.
  * *
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  Another action becomes possible, commences, grows, culminates, a working more truly right, more luminous, natural and normal to the deepest divine interplay of Purusha and Prakriti although supernatural and supernormal to our present imperfect nature. The body conditioning the physical mind insists no longer on its tamasic inertia that repeats always the same ignorant movement: it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit's force, holds and supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts, our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting and excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, au thentic, all-penetrating, all-comprehending; a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a
  The Three Modes of Nature

1.11 - The Change of Power, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  For there is an even greater Secret. We face this enormous universe bristling with difficulties and problems and negations and obstacles everything is a sort of constant impossibility to be overcome by dint of intelligence, willpower, material or spiritual muscles. But, by so doing, we are on equal terms with the caterpillar, on equal terms with the fear-stricken gnome in its death hole. And, because we believe in difficulty, we are compelled to believe in our muscles of steel or not which always collapse. And we believe in death, we believe in evil, we believe in suffering, as the mole believes in the virtues of its tunnels. But by our morbid belief, our age-old belief, our gray elf-look, we have hardened the difficulty, armed it with a host of instruments and remedies that inflated it even more, planted it more firmly in its implacable groove. The world is enveloped in a formidable elfin illusion. It is in the grip a of formidable Death, which is but our fear of immortality. It is being torn apart by a formidable suffering, which is our refusal of joy and sunshine. Yet everything is here, every possible miracle, in the great open sunlight, every dreamed and undreamed possibility, every simple, spontaneous and natural mastery, every simple power of the Great Harmony. It asks only to pour over the world, flow through our channels and our bodies. All it asks is that we open the passageway. If we let that lightness, that divine ease, that solar smile, flood for a second our little aggregate of flesh, everything melts, obstacles dissolve, illnesses vanish, circumstances are straightened out as if by miracle, the darkness is illumined, the wall collapses as though they never existed. And once again, it is not even a miracle; it is simplicity reestablished, reality restored. It is the point of harmony here contacting Harmony everywhere and spontaneously, automatically, instantly bringing (or restoring) harmony there, in that gesture, that circumstance, that word, that particular conjunction of events and everything is a marvel of conjunction because everything flows from the Law. The walls never were; the obstacles never were; evil, suffering and death never were. But we had that look of evil, that look of suffering and death, that look of the imprisoned elf. The world is as we see it, as we want it. There is another Look within us which can transfigure everything. My children, said She who continued Sri Aurobindo's work, you all live in an enormous sea of vibrations and you don't even realize it! Because you are not receptive. There is such a resistance in you that if something manages to penetrate, three quarters of what enters is violently thrown out because of an incapacity to contain it.... Take simply the example of the consciousness of Forces, such as the force of love, the force of comprehension, the force of creation (it is the same for all of them: the force of protection, the force of growth, the force of progress, all of them), just take Consciousness, the consciousness that covers everything, permeates everything, that is everywhere and in everything it is almost felt as something trying to impose itself violently on the being, which balks!... Whereas if you were open and simply breathed that's all, just breathed you would brea the in Consciousness, Light, Comprehension, Force, Love and all the rest.29 Everything is there under our eyes, the total marvel of the world, just waiting for our consent, our look of faith in beauty, in freedom, in the supreme possibility that is knocking at our doors, pounding on the walls of our intelligence, suffering and pettiness. This is the supreme change of power, which is knocking at the world's doors and hammering away at nations, churches and Sorbonnes, hammering at human consciousness and all our geometric and well-thought-out certainties. And if once, only once, man's consciousness opens up to one ray of that living miracle, if the consciousness of a single nation among all our blind nations opens up to one spark of that Grace, then this implacable civilization walled up in its science and laws, in an elf of terror and suffering this enormous structure in which we have been born and which seems so inescapable, so indestructible and triumphant in its heavy miracles of steel and uranium, this clever prison in which we go in circles will crumble as rust. Then we will be man at last, or superman rather. We will have joy, natural oneness, freedom without walls and power without tricks. Then we will realize that all this suffering, these walls and difficulties which besiege our life were only the spur of the Sun of Truth, an original restriction to increase our strength, our need for space and our power of truth, a veil of illusion to protect our eyes from too strong a light, a dark passage from the instinctive spontaneity of the animal to the conscious spontaneity of the superman and that in the end everything is simple, unbelievably simple, like Truth itself, and unbelievably easy, like the very Joy that conceived these worlds. For, in truth, the path of the gods is a sunlit path on which difficulties lose all reality.30

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  success; its very terms indicate a barrier, a gulf, an incapacity. As
  Life is limited and hampered by the conditions of its synthesis
  --
  yet our own incapacity is the only real basis left for the denial
  of an eternal Mind beyond mind superior to its creations and
  --
  of death, suffering, incapacity, strife, division, limitation are a
  dark figure which conceal and serve the development of that
  --
  itself from finite effort in the figure of incapacity, fusion of love
  hiding itself from desire in the figure of strife, unity hiding itself

1.12 - Delight of Existence - The Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:Still world is Maya because it is not the essential truth of infinite existence, but only a creation of self-conscious being, - not a creation in the void, not a creation in nothing and out of nothing, but in the eternal Truth and out of the eternal Truth of that Self-being; its continent, origin and substance are the essential, real Existence, its forms are mutable formations of That to Its own conscious perception, determined by Its own creative conscious-force. They are capable of manifestation, capable of non-manifestation, capable of other-manifestation. We may, if we choose, call them therefore illusions of the infinite consciousness, thus audaciously flinging back a shadow of our mental sense of subjection to error and incapacity upon that which, being greater than Mind, is beyond subjection to falsehood and illusion. But seeing that the essence and substance of Existence is not a lie and that all errors and deformations of our divided consciousness represent some truth of the indivisible self-conscious Existence, we can only say that the world is not essential truth of That, but phenomenal truth of Its free multiplicity and infinite superficial mutability and not truth of Its fundamental and immutable Unity.
  5:If, on the other hand, we look at world-existence in relation to consciousness only and to force of consciousness, we may regard, describe and realise it as a movement of Force obeying some secret will or else some necessity imposed on it by the very existence of the Consciousness that possesses or regards it. It is then the play of Prakriti, the executive Force, to satisfy Purusha, the regarding and enjoying Conscious-Being or it is the play of Purusha reflected in the movements of Force and with them identifying himself. World, then, is the play of the Mother of things moved to cast Herself for ever into infinite forms and avid of eternally outpouring experiences.

1.13 - And Then?, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  We do not have the power because we do not have total vision. If, by some miracle, power were given to us any power, on any level we would instantly turn it into a lovely prison corresponding to our small ideas and sense of good, we would lock our whole family up in it, and the world, if we could. But what do we know of the good of the world? What do we know even of our own good, we who today lament this misfortune only to realize tomorrow that it was knocking at the door of a greater good? For the last two thousand years and more, we have been devising beneficial systems, which crumble one after another fortunately. Even the wise Plato banished poets from his Republic, much as today we would perhaps banish those useless eccentrics who roam the world and knock blindly at the doors of the future. We complain about our incapacity (to heal, help, cure, save), but it is exactly, minutely commensurate with our capacity of vision and the philanthropists are far from being the most gifted. We are forever running up against the same mistake: we want to change the world without first changing ourselves.
  The superman has lost his small self, lost his small ideas of family and country, good and evil he has in effect no more ideas, or has them all, exactly when needed. And when one comes, it is carried out, very simply, because its time and moment have come. For him, ideas and feelings are simply the imperative translation of a movement of force a will-idea or force-idea which is expressed here by this gesture, there by that action or plan, this poem, that architecture or cantata. But it is one and the same Force in different languages pictorial, musical, material or economic. He is tuned in to the Rhythm, and he translates according to his particular talent and place in the whole. He is a translator of the Rhythm.

1.1.4 - The Physical Mind and Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  This going out of the mind and this siege of thoughts is a difficulty which everybody has to meet for a time or often when he wants to concentrate within. You should not allow it to depress you or make you hopeless or lead you to think that there is some special disability in you from which others do not suffer. One has to keep ones poise, recognise it as an inherent difficulty of the nature of mind (physical mind), one which has to be overcome and will be overcome in time. In that way one feels the pressure of these obstacles less and gets over it sooner than if one gets distressed or upset by them or takes them for a sign of incapacity for the Yoga.
  ***

1.15 - On incorruptible purity and chastity to which the corruptible attain by toil and sweat., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Offer to the Lord the weakness of your nature, fully acknowledging your own incapacity, and you will receive imperceptibly the gift of chastity.
  In sensual people (as one who had experienced this passion personally told me after he had got over it) there is a feeling of a sort of love for bodies and a kind of shameless and inhuman spirit which openly asserts itself in the very feeling of the heart. This spirit produces a feeling of physical pain in the heart, fierce as from a blazing stove. As a result of this the sufferer does not fear God, despises the remembrance of punishment as of no consequence, disdains prayer, and during the very act itself regards the body almost as a dead corpse, as though it were an inanimate stone. He is like someone out of his mind and in a trance, perpetually drunk with desire for creatures, rational and irrational. And if the days of this spirit were not cut short, not a soul would be saved, clothed as it is in this clay, mingled with blood and foul moisture. How could they be? For everything created longs insatiably for what is akin to itblood desires blood, the worm desires a worm, clay desires clay. And does not flesh too desire flesh? Yet we who bridle nature and desire the Kingdom try various tricks to deceive this deceiver. Blessed are they who have not experienced the conflict described above! Let us pray that we may always be delivered from such a trial, because those who slip into the pit we have mentioned fall

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  has first touched minute fragments, molecules, genes, protoplasms; it has settled psychologically around a separate and fragmentary ego; it does not see very well, groping in the darkness; it, too, is doubly "involved," and it perceives things only through a narrow mental shutter between an abysmal subconscient and a vast superconscient. It is this childish fragmentation for it really belongs to our human childhood that is the cause of all our errors and sufferings; all our woes proceed from this narrowness of vision, which is a false vision of ourselves and of the world. For in truth, the world and each cell of our body is Sat-chit-ananda, Existence-Consciousness-Bliss; we are light and joy. Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range. 329 All is joy: "For who could live or brea the if there were not this delight of existence as the ether in which we dwell?" says the Upanishad. 330 It is our faulty vision that hides from us the happiness absolute in the heart of
  327

1.17 - The Divine Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:In its relations with its supreme Self, with God, the divine soul will have this sense of the oneness of the transcendent and universal Divine with its own being. It will enjoy that oneness of God with itself in its own individuality and with its other selves in the universality. Its relations of knowledge will be the play of the divine omniscience, for God is Knowledge, and what is ignorance with us will be there only the holding back of knowledge in the repose of conscious self-awareness so that certain forms of that self-awareness may be brought forward into activity of Light. Its relations of will will be there the play of the divine omnipotence, for God is Force, Will and Power, and what with us is weakness and incapacity will be the holding back of will in tranquil concentrated force so that certain forms of divine conscious-force may realise themselves brought forward into form of Power. Its relations of love and delight will be the play of the divine ecstasy, for God is Love and Delight, and what with us would be denial of love and delight will be the holding back of joy in the still sea of Bliss so that certain forms of divine union and enjoyment may be brought in front in an active upwelling of waves of the Bliss. So also all its becoming will be formation of the divine being in response to these activities and what is with us cessation, death, annihilation will be only rest, transition or holding back of the joyous creative Maya in the eternal being of Sachchidananda. At the same time this oneness will not preclude relations of the divine soul with God, with its supreme Self, founded on the joy of difference separating itself from unity to enjoy that unity otherwise; it will not annul the possibility of any of those exquisite forms of God-enjoyment which are the highest rapture of the God-lover in his clasp of the Divine.
  13:But what will be the conditions in which and by which this nature of the life of the divine soul will realise itself? All experience in relation proceeds through certain forces of being formulating themselves by an instrumentation to which we give the name of properties, qualities, activities, faculties. As, for instance, Mind throws itself into various forms of mind-power, such as judgment, observation, memory, sympathy, proper to its own being, so must the Truth-consciousness or Supermind effect the relations of soul with soul by forces, faculties, functionings proper to supramental being; otherwise there would be no play of differentiation. What these functionings are, we shall see when we come to consider the psychological conditions of the divine Life; at present we are only considering its metaphysical foundations, its essential nature and principles. Suffice it at present to observe that the absence or abolition of separatist egoism and of effective division in consciousness is the one essential condition of the divine Life, and therefore their presence in us is that which constitutes our mortality and our fall from the Divine. This is our "original sin", or rather let us say in a more philosophical language, the deviation from the Truth and Right of the Spirit, from its oneness, integrality and harmony that was the necessary condition for the great plunge into the Ignorance which is the soul's adventure in the world and from which was born our suffering and aspiring humanity.

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  painful, acute, with very high highs or very low lows and if the maelstrom stops only for a second, a terrible anguish ensues, calling for more and more sensations. We feel alive only when we feel this movement. The basic task, therefore, is to bring all this chaos to a standstill not an equanimity of the soul but an equanimity of the cells. Only then can the work of truth begin. In this cellular equanimity, our body will become like a transparent pool in which the slightest vibrations become perceptible, hence controllable. All the forces of illness, decay and falsehood, all the subconscious distortions and deformities with their horrible little denizens will begin to wiggle visibly in this clearing, and we will then be able to catch them in the act. In fact, the effervescence of Agni is due not so much to a basic cellular incapacity as to the resistance of "our" obscurities. This purifying stillness alone can clear the way and help release Agni's overwhelming Movement without causing the body to quake in unison, to panic and run a fever.
  Once this cellular immobility has been relatively well established,

1.18 - Mind and Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  18:The fundamental error of the Mind is, then, this fall from self-knowledge by which the individual soul conceives of its individuality as a separate fact instead of as a form of Oneness and makes itself the centre of its own universe instead of knowing itself as one concentration of the universal. From that original error all its particular ignorances and limitations are contingent results. For, viewing the flux of things only as it flows upon and through itself, it makes a limitation of being from which proceeds a limitation of consciousness and therefore of knowledge, a limitation of conscious force and will and therefore of power, a limitation of self-enjoyment and therefore of delight. It is conscious of things and knows them only as they present themselves to its individuality and therefore it falls into an ignorance of the rest and thereby into an erroneous conception even of that which it seems to know: for since all being is interdependent, the knowledge either of the whole or of the essence is necessary for the right knowledge of the part. Hence there is an element of error in all human knowledge. Similarly our will, ignorant of the rest of the all-will, must fall into error of working and a greater or less degree of incapacity and impotence; the soul's self-delight and delight of things, ignoring the all-bliss and by defect of will and knowledge unable to master its world, must fall into incapacity of possessive delight and therefore into suffering. Self-ignorance is therefore the root of all the perversity of our existence, and that perversity stands fortified in the self-limitation, the egoism which is the form taken by that self-ignorance.
  19:Yet is all ignorance and all perversity only the distortion of the truth and right of things and not the play of an absolute falsehood. It is the result of Mind viewing things in the division it makes, avidyayam antare, instead of viewing itself and its divisions as instrumentation and phenomenon of the play of the truth of Sachchidananda. If it gets back to the truth from which it fell, it becomes again the final action of the Truth-consciousness in its apprehensive operation, and the relations it helps to create in that light and power will be relations of the Truth and not of the perversity. They will be the straight things and not the crooked, to use the expressive distinction of the Vedic Rishis, - Truths, that is to say, of divine being with its self-possessive consciousness, will and delight moving harmoniously in itself. Now we have rather the warped and zigzag movement of mind and life, the contortions created by the struggle of the soul once grown oblivious of its true being to find itself again, to resolve back all error into the truth which both our truth and our error, our right and our wrong limit or distort, all incapacity into the strength which both our power and our weakness are a struggle of force to grasp, all suffering into the delight which both our joy and our pain are a convulsive effort of sensation to realise, all death into the immortality to which both our life and our death are a constant effort of being to return.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  You must realise that these moods are attacks which should be rejected at once - for they repose on nothing but suggestions of self-distrust and incapacity which have no meaning, since it is by the Grace of the Divine and the aid of a Force greater than your own, not by personal capacity and worth that you can attain the goal of the sadhana. You have to remember that and dissociate yourself from these suggestions when they come, never accept or yield to them. No sadhak even if he had the capacity of the ancient Rishis and Tapaswis or the strength of a Vivekananda can hope to keep during the early years of his sadhana a continuous good condition or union with the Divine or an unbroken call or height of aspiration. It takes a long time to spiritualise the whole nature and until that is done, variations must come. A constant trust and patience must be cultivated
  - must be acquired - not least when things go against - for when they are favourable, trust and patience are easy.
  --
  Vedantic or Vaishnava or other Indian spiritual practices and this objection of incapacity or unsuitableness has never been made either from the side of the disciples or from the side of the Masters. I do not see, either, why there should be any such unbridgeable gulf; for there is no essential difference between spiritual life in the East and spiritual life in the West, - what difference there is has always been of names, forms and symbols or else of the emphasis laid on one special aim or another or on one side or another of psychological experience. Even here differences are often alleged which do not exist or else are not so great as they appear. I have seen it alleged by a Christian writer
  (who does not seem to have shared your friend X's objection to these scholastic (?) distinctions) that Hindu spiritual thought and life acknowledged or followed after only the Transcendent and neglected the Immanent Divinity while Christianity gave due place to both Aspects; but, in matter of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the
  --
  This conclusion of yours about the incapacity of the nonOriental for Indian Yoga is simply born of a too despondently acute sense of your own difficulties, - you have not seen those, equally great, that have long troubled or are still troubling others. Neither to Indian nor to European can the path of Yoga be smooth and easy; their common human nature is there to see to that. To each his own difficulties seem enormous and radical and even incurable by their continuity and persistence and induce long periods of despondency and crises of despair.
  To have faith enough or enough psychic sight to react at once or almost at once and prevent these attacks is given hardly to two or three in a hundred. But one ought not to settle down into a fixed idea of one's own incapacity or allow it to become an obsession; for such an attitude has no true justification and unnecessarily renders the way harder. Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer.
  If your conclusion were true, the whole aim of this Yoga would be a vain thing; for we are not working for a race or a people or a continent or for a realisation of which only Indians or only Orientals are capable. Our aim is not, either, to found a religion or a school of philosophy or a school of Yoga, but to create a ground and a way of spiritual growth and experience which will bring down a greater Truth beyond the mind but not

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The surrender of the vital is always difficult, because of the unwillingness of the forces of the universal vital Ignorance. But that does not mean a fundamental incapacity.
  The ordinary vital is never willing to surrender. The true inmost vital is different - surrender to the Divine is as necessary to it as to the psychic.

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What you really have not yet a fixed faith in is the guidance of the Divine, his will to manifest to you or your capacity to receive him. It is this that the adverse attacks which began when you were on the threshold of the inner experience - as so often happens in the Yoga - try constantly to fix in your brain. They want to have a fixed mental formation there, so that whenever you make the attempt there will be in the physical mind an expectation of difficulty, a dwelling on the idea of difficulty and unsuccess and incapacity, if not always in the front of the mind, yet at the back and by that they hope to prevent the experience
  94

1.20 - Death, Desire and Incapacity, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  object:1.20 - Death, Desire and incapacity
  class:chapter
  --
  5:But though Life is Power and the growth of individual life means the growth of the individual Power, still the mere fact of its being a divided individualised life and force prevents it from really becoming master of its world. For that would mean to be master of the All-Force, and it is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master of the All-Force; only the All-Will can be that and the individual only, if at all, by becoming again one with the All-Will and therefore with the AllForce. Otherwise, the individual life in the individual form must be always subject to the three badges of its limitation, Death, Desire and incapacity.
  6:Death is imposed on the individual life both by the conditions of its own existence and by its relations to the All-Force which manifests itself in the universe. For the individual life is a particular play of energy specialised to constitute, maintain, energise and finally to dissolve, when its utility is over, one of myriad forms which all serve, each in its own place, time and scope, the whole play of the universe. The energy of life in the body has to support the attack of the energies external to it in the universe; it has to draw them in and feed upon them and is itself being constantly devoured by them. All Matter according to the Upanishad is food, and this is the formula of the material world that "the eater eating is himself eaten". The life organised in the body is constantly exposed to the possibility of being broken up by the attack of the life external to it or, its devouring capacity being insufficient or not properly served or there being no right balance between the capacity of devouring and the capacity or necessity of providing food for the life outside, it is unable to protect itself and is devoured or is unable to renew itself and therefore wasted away or broken; it has to go through the process of death for a new construction or renewal.
  --
  12:As this mask of Death which Life assumes results from the movement of the finite seeking to affirm its immortality, so Desire is the impulse of the Force of Being individualised in Life to affirm progressively in the terms of succession in Time and of self-extension in Space, in the framework of the finite, its infinite Bliss, the Ananda of Sachchidananda. The mask of Desire which that impulse assumes comes directly from the third phenomenon of Life, its law of incapacity. Life is an infinite Force working in the terms of the finite; inevitably, throughout its overt individualised action in the finite its omnipotence must appear and act as a limited capacity and a partial impotence, although behind every act of the individual, however weak, however futile, however stumbling, there must be the whole superconscious and subconscious presence of infinite omnipotent Force; without that presence behind it no least single movement in the cosmos can happen; into its sum of universal action each single act and movement falls by the fiat of the omnipotent omniscience which works as the Supermind inherent in things. But the individualised life-force is to its own consciousness limited and full of incapacity; for it has to work not only against the mass of other environing individualised life-forces, but also subject to control and denial by the infinite Life itself with whose total will and trend its own will and trend may not immediately agree. Therefore limitation of force, phenomenon of incapacity is the third of the three characteristics of individualised and divided Life. On the other hand, the impulse of self-enlargement and allpossession remains and it does not and is not meant to measure or limit itself by the limit of its present force or capacity. Hence from the gulf between the impulse to possess and the force of possession desire arises; for if there were no such discrepancy, if the force could always take possession of its object, always attain securely its end, desire would not come into existence but only a calm and self-possessed Will without craving such as is the Will of the Divine.
  13:If the individualised force were the energy of a mind free from ignorance, no such limitation, no such necessity of desire would intervene. For a mind not separated from supermind, a mind of divine knowledge would know the intention, scope and inevitable result of its every act and would not crave or struggle but put forth an assured force self-limited to the immediate object in view. It would, even in stretching beyond the present, even in undertaking movements not intended to succeed immediately, yet not be subject to desire or limitation. For the failures also of the Divine are acts of its omniscient omnipotence which knows the right time and circumstance for the incipience, the vicissitudes, the immediate and the final results of all its cosmic undertakings. The mind of knowledge, being in unison with the divine Supermind, would participate in this science and this all-determining power. But, as we have seen, individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; for the practical omnipotence of an ignorant force even in a limited sphere is unthinkable, since in that sphere such a force would set itself against the working of the divine and omniscient omnipotence and unfix the fixed purpose of things, - an impossible cosmic situation. The struggle of limited forces increasing their capacity by that struggle under the driving impetus of instinctive or conscious desire is therefore the first law of Life. As with desire, so with this strife; it must rise into a mutually helpful trial of strength, a conscious wrestling of brother forces in which the victor and vanquished or rather that which influences by action from above and that which influences by retort of action from below must equally gain and increase. And this again has eventually to become the happy shock of divine interchange, the strenuous clasp of Love replacing the convulsive clasp of strife. Still, strife is the necessary and salutary beginning. Death, Desire and Strife are the trinity of divided living, the triple mask of the divine Life-principle in its first essay of cosmic self-affirmation.

1.21 - The Ascent of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:WE HAVE seen that as the divided mortal Mind, parent of limitation and ignorance and the dualities, is only a dark figure of the supermind, of the self-luminous divine Consciousness in its first dealings with the apparent negation of itself from which our cosmos commences, so also Life as it emerges in our material universe, an energy of the dividing Mind subconscious, submerged, imprisoned in Matter, Life as the parent of death, hunger and incapacity, is only a dark figure of the divine superconscient Force whose highest terms are immortality, satisfied delight and omnipotence. This relation fixes the nature of that great cosmic processus of which we are a part; it determines the first, the middle and the ultimate terms of our evolution. The first terms of Life are division, a forcedriven subconscient will, apparent not as will but as dumb urge of physical energy, and the impotence of an inert subjection to the mechanical forces that govern the interchange between the form and its environment. This inconscience and this blind but potent action of Energy are the type of the material universe as the physical scientist sees it and this his view of things extends and turns into the whole of basic existence; it is the consciousness of Matter and the accomplished type of material living. But there comes a new equipoise, there intervenes a new set of terms which increase in proportion as Life delivers itself out of this form and begins to evolve towards conscious Mind; for the middle terms of Life are death and mutual devouring, hunger and conscious desire, the sense of a limited room and capacity and the struggle to increase, to expand, to conquer and to possess. These three terms are the basis of that status of evolution which the Darwinian theory first made plain to human knowledge. For the phenomenon of death involves in itself a struggle to survive, since death is only the negative term in which Life hides from itself and tempts its own positive being to seek for immortality. The phenomenon of hunger and desire involves a struggle towards a status of satisfaction and security, since desire is only the stimulus by which Life tempts its own positive being to rise out of the negation of unfulfilled hunger towards the full possession of the delight of existence. The phenomenon of limited capacity involves a struggle towards expansion, mastery and possession, the possession of the self and the conquest of the environment, since limitation and defect are only the negation by which Life tempts its own positive being to seek for the perfection of which it is eternally capable. The struggle for life is not only a struggle to survive, it is also a struggle for possession and perfection, since only by taking hold of the environment whether more or less, whether by self-adaptation to it or by adapting it to oneself either by accepting and conciliating it or by conquering and changing it, can survival be secured, and equally is it true that only a greater and greater perfection can assure a continuous permanence, a lasting survival. It is this truth that Darwinism sought to express in the formula of the survival of the fittest.
  2:But as the scientific mind sought to extend to Life the mechanical principle proper to the existence and concealed mechanical consciousness in Matter, not seeing that a new principle has entered whose very reason of being is to subject to itself the mechanical, so the Darwinian formula was used to extend too largely the aggressive principle of Life, the vital selfishness of the individual, the instinct and process of self-preservation, selfassertion and aggressive living. For these two first states of Life contain in themselves the seeds of a new principle and another state which must increase in proportion as Mind evolves out of matter through the vital formula into its own law. And still more must all things change when as Life evolves upward towards Mind, so Mind evolves upward towards Supermind and Spirit. Precisely because the struggle for survival, the impulse towards permanence is contradicted by the law of death, the individual life is compelled, and used, to secure permanence rather for its species than for itself; but this it cannot do without the co-operation of others; and the principle of co-operation and mutual help, the desire of others, the desire of the wife, the child, the friend and helper, the associated group, the practice of association, of conscious joining and interchange are the seeds out of which flowers the principle of love. Let us grant that at first love may only be an extended selfishness and that this aspect of extended selfishness may persist and dominate, as it does still persist and dominate, in higher stages of the evolution: still as mind evolves and more and more finds itself, it comes by the experience of life and love and mutual help to perceive that the natural individual is a minor term of being and exists by the universal. Once this is discovered, as it is inevitably discovered by man the mental being, his destiny is determined; for he has reached the point at which Mind can begin to open to the truth that there is something beyond itself; from that moment his evolution, however obscure and slow, towards that superior something, towards Spirit, towards supermind, towards supermanhood is inevitably predetermined.
  --
  10:The inert incapacity of atomic existence to possess itself, the subjection of the material individual to the not-self, belongs to the first status of life. The consciousness of limitation and the struggle to possess, to master both self and the not-self is the type of the secondary status. Here, too, the development to the third status brings a transformation of the original terms into a fulfilment and a harmony which repeat the terms while seeming to contradict them. There comes about through association and through love a recognition of the not-self as a greater self and therefore a consciously accepted submission to its law and need which fulfils the increasing impulse of aggregate life to absorb the individual; and there is a possession again by the individual of the life of others as his own and of all that it has to give him as his own which fulfils the opposite impulse of individual possession. Nor can this relation of mutuality between the individual and the world he lives in be expressed or complete or secure unless the same relation is established between individual and individual and between aggregate and aggregate. All the difficult effort of man towards the harmonisation of self-affirmation and freedom, by which he possesses himself, with association and love, fraternity, comradeship, in which he gives himself to others, his ideals of harmonious equilibrium, justice, mutuality, equality by which he creates a balance of the two opposites, are really an attempt inevitably predetermined in its lines to solve the original problem of Nature, the very problem of Life itself, by the resolution of the conflict between the two opposites which present themselves in the very foundations of Life in Matter. The resolution is attempted by the higher principle of Mind which alone can find the road towards the harmony intended, even though the harmony itself can only be found in a Power still beyond us.
  11:For, if the data with which we have started are correct, the end of the road, the goal itself can only be reached by Mind passing beyond itself into that which is beyond Mind, since of That the Mind is only an inferior term and an instrument first for descent into form and individuality and secondly for reascension into that reality which the form embodies and the individuality represents. Therefore the perfect solution of the problem of Life is not likely to be realised by association, interchange and accommodations of love alone or through the law of the mind and the heart alone. It must come by a fourth status of life in which the eternal unity of the many is realised through the spirit and the conscious foundation of all the operations of life is laid no longer in the divisions of body, nor in the passions and hungers of the vitality, nor in the groupings and the imperfect harmonies of the mind, nor in a combination of all these, but in the unity and freedom of the Spirit.

1.22 - The Problem of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:But there is also that fundamental division within between force of Nature and the conscious being which is the original cause of this incapacity. Not only is there a division between the mental, the vital and the physical being, but each of them is also divided against itself. The capacity of the body is less than the capacity of the instinctive soul or conscious being, the physical Purusha within it, the capacity of the vital force less than the capacity of the impulsive soul, the vital conscious being or Purusha within it, the capacity of the mental energy less than the capacity of the intellectual and emotional soul, the mental Purusha within it. For the soul is the inner consciousness which aspires to its own complete self-realisation and therefore always exceeds the individual formation of the moment, and the Force which has taken its poise in the formation is always pushed by its soul to that which is abnormal to the poise, transcendent of it; thus constantly pushed it has much trouble in answering, more in evolving from the present to a greater capacity. In trying to fulfil the demands of this triple soul it is distracted and driven to set instinct against instinct, impulse against impulse, emotion against emotion, idea against idea, satisfying this, denying that, then repenting and returning on what it has done, adjusting, compensating, readjusting ad infinitum, but not arriving at any principle of unity. And in the mind again the consciouspower that should harmonise and unite is not only limited in its knowledge and in its will, but the knowledge and the will are disparate and often at discord. The principle of unity is above in the supermind: for there alone is the conscious unity of all diversities; there alone will and knowledge are equal and in perfect harmony; there alone Consciousness and Force arrive at their divine equation.
  12:Man, in proportion as he develops into a self-conscious and truly thinking being, becomes acutely aware of all this discord and disparateness in his parts and he seeks to arrive at a harmony of his mind, life and body, a harmony of his knowledge and will and emotion, a harmony of all his members. Sometimes this desire stops short at the attainment of a workable compromise which will bring with it a relative peace; but compromise can only be a halt on the way, since the Deity within will not be satisfied eventually with less than a perfect harmony combining in itself the integral development of our many-sided potentialities. Less than this would be an evasion of the problem, not its solution, or else only a temporary solution provided as a resting-place for the soul in its continual self-enlargement and ascension. Such a perfect harmony would demand as essential terms a perfect mentality, a perfect play of vital force, a perfect physical existence. But where in the radically imperfect shall we find the principle and power of perfection? Mind rooted in division and limitation cannot provide it to us, nor can life and the body which are the energy and the frame of dividing and limiting mind. The principle and power of perfection are there in the subconscient but wrapped up in the tegument or veil of the lower Maya, a mute premonition emerging as an unrealised ideal; in the superconscient they await, open, eternally realised, but still separated from us by the veil of our self-ignorance. It is above, then, and not either in our present poise nor below it that we must seek for the reconciling power and knowledge.

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:The world being what it is, it could not be otherwise. For the world is a masked form of Sachchidananda, and the nature of the consciousness of Sachchidananda and therefore the thing in which His force must always find and achieve itself is divine Bliss, an omnipresent self-delight. Since Life is an energy of His conscious-force, the secret of all its movements must be a hidden delight inherent in all things which is at once cause, motive and object of its activities; and if by reason of egoistic division that delight is missed, if it is held back behind a veil, if it is represented as its own opposite, even as being is masked in death, consciousness figures as the inconscient and force mocks itself with the guise of incapacity, then that which lives cannot be satisfied, cannot either rest from the movement or fulfil the movement except by laying hold on this universal delight which is at once the secret total delight of its own being and the original, all-encompassing, all-informing, all-upholding delight of the transcendent and immanent Sachchidananda. To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive.
  3:But where in us is this principle of Delight? through what term of our being does it manifest and fulfil itself in the action of the cosmos as the principle of Conscious-Force manifests and uses Life for its cosmic term and the principle of Supermind manifests and uses Mind? We have distinguished a fourfold principle of divine Being creative of the universe, - Existence, Conscious-Force, Bliss and Supermind. Supermind, we have seen, is omnipresent in the material cosmos, but veiled; it is behind the actual phenomenon of things and occultly expresses itself there, but uses for effectuation its own subordinate term, Mind. The divine Conscious-Force is omnipresent in the material cosmos, but veiled, operative secretly behind the actual phenomenon of things, and it expresses itself there characteristically through its own subordinate term, Life. And, though we have not yet examined separately the principle of Matter, yet we can already see that the divine All-existence also is omnipresent in the material cosmos, but veiled, hidden behind the actual phenomenon of things, and manifests itself there initially through its own subordinate term, Substance, Form of being or Matter. Then, equally, the principle of divine Bliss must be omnipresent in the cosmos, veiled indeed and possessing itself behind the actual phenomenon of things, but still manifested in us through some subordinate principle of its own in which it is hidden and by which it must be found and achieved in the action of the universe.
  --
  7:We have seen, when we considered the Delight of Existence in its relations to the world, that there is no absoluteness or essential validity in our standards of pleasure and pain and indifference, that they are entirely determined by the subjectivity of the receiving consciousness and that the degree of either pleasure and pain can be heightened to a maximum or depressed to a minimum or even effaced entirely in its apparent nature. Pleasure can become pain or pain pleasure because in their secret reality they are the same thing differently reproduced in the sensations and emotions. Indifference is either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will into the neutral tint of unacceptance. In all these cases what happens is that either there is a positive refusal or a negative unreadiness or incapacity to render or in any way represent positively on the surface something that is yet subliminally active.
  8:For, as we now know by psychological observation and experiment that the subliminal mind receives and remembers all those touches of things which the surface mind ignores, so also we shall find that the subliminal soul responds to the rasa, or essence in experience, of these things which the surface desire-soul rejects by distaste and refusal or ignores by neutral unacceptance. Self-knowledge is impossible unless we go behind our surface existence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and fragmentary translation of a little out of the much that we are, - unless we go behind this and send down our plummet into the subconscient and open ourself to the superconscient so as to know their relation to our surface being. For between these three things our existence moves and finds in them its totality. The superconscient in us is one with the self and soul of the world and is not governed by any phenomenal diversity; it possesses therefore the truth of things and the delight of things in their plenitude. The subconscient, so called,6 in that luminous head of itself which we call the subliminal, is, on the contrary, not a true possessor but an instrument of experience; it is not practically one with the soul and self of the world, but it is open to it through its world-experience. The subliminal soul is conscious inwardly of the rasa of things and has an equal delight in all contacts; it is conscious also of the values and standards of the surface desire-soul and receives on its own surface corresponding touches of pleasure, pain and indifference, but takes an equal delight in all. In other words, our real soul within takes joy of all its experiences, gathers from them strength, pleasure and knowledge, grows by them in its store and its plenty. It is this real soul in us which compels the shrinking desire-mind to bear and even to seek and find a pleasure in what is painful to it, to reject what is pleasant to it, to modify or even reverse its values, to equalise things in indifference or to equalise them in joy, the joy of the variety of existence. And this it does because it is impelled by the universal to develop itself by all kinds of experience so as to grow in Nature. Otherwise, if we lived only by the surface desire-soul, we could no more change or advance than the plant or stone in whose immobility or in whose routine of existence, because life is not superficially conscious, the secret soul of things has as yet no instrument by which it can rescue the life out of the fixed and narrow gamut into which it is born. The desire-soul left to itself would circle in the same grooves for ever.
  9:In the view of old philosophies pleasure and pain are inseparable like intellectual truth and falsehood and power and incapacity and birth and death; therefore the only possible escape from them would be a total indifference, a blank response to the excitations of the world-self. But a subtler psychological knowledge shows us that this view which is based on the surface facts of existence only, does not really exhaust the possibilities of the problem. It is possible by bringing the real soul to the surface to replace the egoistic standards of pleasure and pain by an equal, an all-embracing personal-impersonal delight. The lover of Nature does this when he takes joy in all the things of Nature universally without admitting repulsion or fear or mere liking and disliking, perceiving beauty in that which seems to others mean and insignificant, bare and savage, terrible and repellent. The artist and the poet do it when they seek the rasa of the universal from the aesthetic emotion or from the physical line or from the mental form of beauty or from the inner sense and power alike of that from which the ordinary man turns away and of that to which he is attached by a sense of pleasure. The seeker of knowledge, the God-lover who finds the object of his love everywhere, the spiritual man, the intellectual, the sensuous, the aesthetic all do this in their own fashion and must do it if they would find embracingly the Knowledge, the Beauty, the Joy or the Divinity which they seek. It is only in the parts where the little ego is usually too strong for us, it is only in our emotional or physical joy and suffering, our pleasure and pain of life, before which the desire-soul in us is utterly weak and cowardly, that the application of the divine principle becomes supremely difficult and seems to many impossible or even monstrous and repellent. Here the ignorance of the ego shrinks from the principle of impersonality which it yet applies without too much difficulty in Science, in Art and even in a certain kind of imperfect spiritual living because there the rule of impersonality does not attack those desires cherished by the surface soul and those values of desire fixed by the surface mind in which our outward life is most vitally interested. In the freer and higher movements there is demanded of us only a limited and specialised equality and impersonality proper to a particular field of consciousness and activity while the egoistic basis of our practical life remains to us; in the lower movements the whole foundation of our life has to be changed in order to make room for impersonality, and this the desire-soul finds impossible.
  10: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. Not the unborn Self or Atman, for the Self even in presiding over the existence of the individual is aware always of its universality and transcendence, it is yet its deputy in the forms of Nature, the individual soul, caitya purus.a, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience. These other person-powers in man, these beings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer individuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also, taking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life; for this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and changing vesture. The psychic being can at first exercise only a concealed and partial and indirect action through the mind, the life and the body, since it is these parts of Nature that have to be developed as its instruments of self-expression, and it is long confined by their evolution. Missioned to lead man in the Ignorance towards the light of the Divine Consciousness, it takes the essence of all experience in the Ignorance to form a nucleus of soul-growth in the nature; the rest it turns into material for the future growth of the instruments which it has to use until they are ready to be a luminous instrumentation of the Divine. It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature. It is the psychic personality in us that flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and opens us to the touch of spiritual sympathy, universality, oneness. On the contrary, where the psychic personality is weak, crude or ill-developed, the finer parts and movements in us are lacking or poor in character and power, even though the mind may be forceful and brilliant, the heart of vital emotions hard and strong and masterful, the life-force dominant and successful, the bodily existence rich and fortunate and an apparent lord and victor. It is then the outer desire-soul, the pseudo-psychic entity, that reigns and we mistake its misinterpretations of psychic suggestion and aspiration, its ideas and ideals, its desires and yearnings for true soul-stuff and wealth of spiritual experience.7 If the secret psychic Person can come forward into the front and, replacing the desire-soul, govern overtly and entirely and not only partially and from behind the veil this outer nature of mind, life and body, then these can be cast into soul images of what is true, right and beautiful and in the end the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence.

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism
  of decay was taken to be an incapacity to satisfy the sexual
  passions of his wives, of whom he has very many, distributed in a

1.25 - The Knot of Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:This progressive development, this growing manifestation of the divine Consciousness and Force, Knowledge and Will that had lost itself in the ignorance and inertia of Matter, might well be a happy efflorescence proceeding from joy to greater and at last to infinite joy if it were not for the principle of rigid division from which Matter has started. The shutting up of the individual in his own personal consciousness of separate and limited mind, life and body prevents what would otherwise be the natural law of our development. It brings into the body the law of attraction and repulsion, of defence and attack, of discord and pain. For each body being a limited conscious-force feels itself exposed to the attack, impact, forceful contact of other such limited conscious-forces or of universal forces and, where it feels itself broken in upon or unable to harmonise the contacting and the recipient consciousness, it suffers discomfort and pain, is attracted or repelled, has to defend itself or to assail; it is constantly called upon to undergo what it is unwilling or unable to suffer. Into the emotional and the sense-mind the law of division brings the same reactions with the higher values of grief and joy, love and hatred, oppression and depression, all cast into terms of desire, and by desire into straining and effort, and by the straining into excess and defect of force, incapacity, the rhythm of attainment and disappointment, possession and recoil, a constant strife and trouble and unease. Into the mind as a whole, instead of a divine law of narrower truth flowing into greater truth, lesser light taken up into wider light, lower will surrendered to higher transforming will, pettier satisfaction progressing towards nobler and more complete satisfaction, it brings similar dualities of truth pursued by error, light by darkness, power by incapacity, pleasure of pursuit and attainment by pain of repulse and of dissatisfaction with what is attained; mind takes up its own affliction along with the affliction of life and body and becomes aware of the triple defect and insufficiency of our natural being. All this means the denial of Ananda, the negation of the trinity of Sachchidananda and therefore, if the negation be insuperable, the futility of existence; for existence in throwing itself out in the play of consciousness and force must seek that movement not merely for itself, but for satisfaction in the play, and if in the play no real satisfaction can be found, it must obviously be abandoned in the end as a vain attempt, a colossal mistake, a delirium of the self-embodying spirit.
  12:This is the whole basis of the pessimist theory of the world, - optimist, it may be, as to worlds and states beyond, but pessimist as to the earthly life and the destiny of the mental being in his dealings with the material universe. For it affirms that since the very nature of material existence is division and the very seed of embodied mind is self-limitation, ignorance and egoism, to seek satisfaction of the spirit upon earth or to seek an issue and divine purpose and culmination for the world-play is a vanity and delusion; only in a heaven of the Spirit and not in the world, or only in the Spirit's true quietude and not in its phenomenal activities can we reunite existence and consciousness with the divine self-delight. The Infinite can only recover itself by rejecting as an error and a false step its attempt to find itself in the finite. Nor can the emergence of mental consciousness in the material universe bring with it any promise of a divine fulfilment. For the principle of division is not proper to Matter, but to Mind; Matter is only an illusion of Mind into which Mind brings its own rule of division and ignorance. Therefore within this illusion Mind can only find itself; it can only travel between the three terms of the divided existence it has created: it cannot find there the unity of the Spirit or the truth of the spiritual existence.

1.26 - On discernment of thoughts, passions and virtues, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Let no one plead his incapacity to fulfil the commandments of the Gospel, for there are souls who have gone even beyond the commandments. And you will certainly be convinced of what has been said by him who loved his neighbour more than himself and laid down his life for him, although he had not received this commandment from the Lord.3
  Those who have been humbled by their passions may take courage. For even if they fall into every pit and are trapped in all the snares and suffer all maladies, yet after their restoration to health they become physicians, beacons, lamps, and pilots for all, teaching us the habits of every disease and from their own personal experience able to prevent their neighbours from falling.

1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:But if such intervening gradations exist, it is clear that they must be superconscient to human mind which does not seem to have in its normal state any entry into these higher grades of being. Man is limited in his consciousness by mind and even by a given range or scale of mind: what is below his mind, submental or mental but nether to his scale, readily seems to him subconscious or not distinguishable from complete inconscience; what is above it is to him superconscious and he is almost inclined to regard it as void of awareness, a sort of luminous Inconscience. Just as he is limited to a certain scale of sounds or of colours and what is above or below that scale is to him inaudible and invisible or at least indistinguishable, so is it with his scale of mental consciousness, confined at either extremity by an incapacity which marks his upper and his nether limit. He has no sufficient means of communication even with the animal who is his mental congener, though not his equal, and he is even capable of denying mind or real consciousness to it because its modes are other and narrower than those with which in himself and his kind he is familiar; he can observe submental being from outside but cannot at all communicate with it or enter intimately into its nature. Equally the superconscious is to him a closed book which may well be filled only with empty pages. At first sight, then, it would appear as if he had no means of contact with these higher gradations of consciousness: if so, they cannot act as links or bridges and his evolution must cease with his accomplished mental range and cannot exceed it; Nature in drawing these limits has written finis to his upward endeavour.
  4:But when we look more closely, we perceive that this normality is deceptive and that in fact there are several directions in which human mind reaches beyond itself, tends towards selfexceeding; these are precisely the necessary lines of contact or veiled or half-veiled passages which connect it with higher grades of consciousness of the self-manifesting Spirit. First, we have noted the place Intuition occupies in the human means of knowledge, and Intuition is in its very nature a projection of the characteristic action of these higher grades into the mind of Ignorance. It is true that in human mind its action is largely hidden by the interventions of our normal intelligence; a pure intuition is a rare occurrence in our mental activity: for what we call by the name is usually a point of direct knowledge which is immediately caught and coated over with mental stuff, so that it serves only as an invisible or a very tiny nucleus of a crystallisation which is in its mass intellectual or otherwise mental in character; or else the flash of intuition is quickly replaced or intercepted, before it has a chance of manifesting itself, by a rapid imitative mental movement, insight or quick perception or some swift-leaping process of thought which owes its appearance to the stimulus of the coming intuition but obstructs its entry or covers it with a substituted mental suggestion true or erroneous but in either case not the au thentic intuitive movement. Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or au thentic perception of things there is a veiled, a halfveiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spiritranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, - towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process. Again, there is not an entire absence of penetration from above into our mental limits. The phenomena of genius are really the result of such a penetration, - veiled no doubt, because the light of the superior consciousness not only acts within narrow limits, usually in a special field, without any regulated separate organisation of its characteristic energies, often indeed quite fitfully, erratically and with a supernormal or abnormal irresponsible governance, but also in entering the mind it subdues and adapts itself to mind substance so that it is only a modified or diminished dynamis that reaches us, not all the original divine luminosity of what might be called the overhead consciousness beyond us.

1.4.01 - The Divine Grace and Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  His wisdom and attune oneself with His will. Length of time is no proof of an ultimate incapacity to arrive - it is only a sign that there is something in oneself which has to be overcome and if there is the will to reach the Divine it can be overcome.
  Suicide solves nothing - it only brings one back to life with the same difficulties to be faced in worse conditions. If one wishes to escape from life altogether, it can only be by the way of complete inner renunciation and merging oneself in the Silence of the Absolute or by a bhakti that becomes absolute or by a karmayoga that gives up one's own will and desires to the will of the Divine.

1914 07 10p, #Prayers And Meditations, #The Mother, #Integral Yoga
   But why art Thou so considerate with the animality of the body? Is it because it must be given time to adapt itself to the marvellous complexity, the powerful infinity of Thy Force? Is it Thy Will that makes itself gentle and patient, is unwilling to precipitate things, leaves to the elements leisure to adapt themselves? I meanis it better thus or is it impossible otherwise? Is there here a particular incapacity which Thou dost tolerate with magnanimity or is this a general law which is an inevitable portion of all that has to be transformed?
   But it matters little what we think about it, since thus it is; the attitude alone is important: Should we fight, should we accept? And it is Thou who dictatest the attitude, it is Thy Will that determines it at each moment. Why foresee and contrive when it is enough to observe and to give a full adhesion?

1914 08 06p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O my sweet Master, I prostrate myself at Thy feet; my entire being cries to Thee in an ardent supplication. Deliver me from the incapacity of the personal being.
   ***

1914 08 08p, #Prayers And Meditations, #The Mother, #Integral Yoga
   My pen is silent. So absorbing is this material world! Why must we let it take so much place in our consciousness? Is it an incapacity in us? Is it Thy Will?
   O my sweet Master, I would live only in Thee but Thou hast told me that I must live for Thee, and in thus living for Thee our consciousness turns towards external fields and we seem to go far from Thee.

1914 10 11p, #Prayers And Meditations, #The Mother, #Integral Yoga
   I ask why, O Lord, and yet I know that if it is necessary for me to understand the reason, Thou hast already told it to me and only my incapacity keeps me from knowing it; or else to know it is neither useful nor even helpful for me, and in this case nothing will reply to my question.
   But the peace becomes more sovereign still and in an infinite harmony the being takes on its supreme amplitude.

1915 01 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Always we believe that we can define Thee, can shut Thee up in our mental formulas; but however vast, complex, synthetic they may be, Thou wilt remain always the Inexpressible even for him who knows and lives Thee. For one can live Thee though one is unable to express Thee, can be Thy infinity and realise it though unable to define or explain Thee; always Thou wilt remain the eternal mystery, worthy of all our wonder;not only in Thy unthinkable and even unknowable Transcendence but in Thy universal manifestation, in all that we integrally are. And always forms of thought are succeeded by new forms, ever purer, higher and more comprehensive, but never will one of them be considered sufficient to give so much as an idea of what Thou art. And each new fact will be a new problem, more marvellous and mysterious than all that preceded it. Yet, faced with its own ignorance and incapacity, the mental being remains luminous, smiling and calm, even as though it possessed the supreme knowledge that of its being Thou, innumerably, invariably, infinitely, very simply Thou.
   ***

1917 03 30p, #Prayers And Meditations, #The Mother, #Integral Yoga
   [There is a sovereign royalty in taking no thought for oneself. To have needs is to assert a weakness; to claim something proves that we lack what we claim. To desire is to be impotent; it is to recognise our limitations and confess our incapacity to overcome them.
   If only from the point of view of a legitimate pride, man should be noble enough to renounce desire. How humiliating to ask something for oneself from life or from the Supreme Consciousness which animates it! How humiliating for us, how ignorant an offence against Her! For all is within our reach, only the egoistic limits of our being prevent us from enjoying the whole universe as completely and concretely as we possess our own body and its immediate surroundings.]1

1951-03-14 - Plasticity - Conditions for knowing the Divine Will - Illness - microbes - Fear - body-reflexes - The best possible happens - Theories of Creation - True knowledge - a work to do - the Ashram, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   And because of this incapacity, there is a kind of futility also in wanting to reduce the problem altogether to something which human reason can understand. In this case it is very wise to say like someone I knew: We are here, we have a work to do, and what is needed is to do it as well as we can, without worrying about the why and how. Why is the world as it is? When we are capable of understanding, we shall understand.
   From the practical point of view, this is evident.

1953-07-22, #Questions And Answers 1953, #The Mother, #Integral Yoga
   I am sure that most of you have felt this as, for example, when one does an exercise which is not done often or does it for the first time; these are tiny little vibrations which seize you in all the cells. And then naturally, you lose your full control over the movement. The body does not answer to the Force any more. When you want to put your will to do something, that brings about a kind of resistance and incapacity in the body. Only, you are not aware of it usually because your attention is drawn more to the mental apprehension or to the kind of vital recoil which is very apparent in the consciousness, whereas you are not so very conscious of the resistance produced in the body. Generally in all sports (athletics and all competitions), a certain incident occurs: you must have noticed with your friends that some do much better than usual, while others who usually do well are almost incapacitated at that moment. They do much worse. Well, this depends on those small vibrations. Because you lose your full control. Your will has no longer the full control over the body, for it vibrates and answers to forces other than yours. Naturally I am not speaking of those whose head is in a whirl or whose vital is altogether upset. Nothing can be done with them, it is better that they dont try. But I mean those who have some control over themselves, who undergo the training, you see, but at the time of the competition, cannot do as well as usual; it depends on a lack of receptivity in the body which gets this little tremor in the cells of which you are not conscious but which acts as an obstruction. That prevents it from receiving the Force fully.
   Are illnesses tests in the Yoga?
  --
   Now, there is still another thing. You do the yoga according to your capacity. You have been told: Open yourself, you will receive the Force. You have been told: Have faith, be of goodwill and you will be protected. And indeed you are bathed in the Consciousness, bathed in the Force, bathed in the Protection and to the extent you have faith and open yourself, you receive all that, and it helps you in keeping fit and in rejecting the little inner disturbances and re-establishing order when these come, in protecting yourself against small attacks or accidents which might have happened. But if somewhere in your beingei ther in your body or even in your vital or mind, either in several parts or even in a single onethere is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive iteither it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right The next day, you are taken ill. So you say: Still that? It is impossible! That should not happen. But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill.
   You see there are reasons!many reasons, numberless reasons. For all these things combine in an extraordinarily complex way, and in order to know, in order to be able to cure an illness, one must find out its cause, not its microbe. For it happens that (excuse me, I hope there are no doctors here!), it happens that when microbes are there, they find out magnificent remedies to kill the microbes, but these remedies cure some and make others much more ill! Nobody knows why. Perhaps I know why. Because the illness had another cause than the purely physical one; there was another. The first was only an outer expression of a different disorder, and unless you touched that, discovered that disorder, never would you be able to prevent the illness from coming. And to discover the disorder, you must have an extensive occult knowledge and also a deep knowledge of all the inner workings of each one.

1953-08-05, #Questions And Answers 1953, #The Mother, #Integral Yoga
   It is the incapacity of the body to transform itself, to continue progressing that causes it to regress and in the end become more and more open to the inner disequilibrium until one day that becomes strong enough to bring about a total imbalance and it can no longer regain its balance and health. We shall see that next week. It is only in the pure spiritual life that which is outside all physical and terrestrial existence, including the mental that there is no progress. You reach a static state and are outside all movements of progress. But at the same time you are outside the manifestation also. When you reach that state, you no longer belong to the manifestation, you go out of the manifested world. One must go out of the manifested world in order to go out of all progress, because the two are identical: manifestation means progress and progress means manifestation.
   Many men think and write through inspiration. From where does it come?

1954-02-03 - The senses and super-sense - Children can be moulded - Keeping things in order - The shadow, #Questions And Answers 1954, #The Mother, #Integral Yoga
  That depends. For example, children who have no order, who cant keep their things carefully but lose or spoil themthere are three reasons for this. Most often it is a child who lacks vitality. When it is like that, when it cant keep its things care fully and all is in disorder around it, this is always a sign of a lack of vitality; it does not have sufficient vitality to take interest in these outer things. The second reason is that it lacks interest in material life, the life of things, and that it has no discipline, doesnt discipline itself. For instance, children when they undress throw their clothes all over the place; or else, when they have finished playing, they leave their toys lying about; when they have written out their homework, everything is littered all around: the fountain-pen on one side, the notebook on another, the reader on a third, and then all these get lost. Unfortunately thats how it is with the great majority of the children here at the school, they lose everything. I have found books reduced to pulp because they had spent the whole night on a flower-pot and it had rained the next morning! When they were found, they were like gruel. But that is rare. Pencils too I have a collection of fountain-pens and pencils picked up thus, having been lost. These are absolutely undisciplined natures, those who have no method and within themselves they dont have any method. And into the bargain they despise thingsso, as Sri Aurobindo says, they are not worthy of having them. People who dont know how to deal with things carefully, dont deserve to have them. Sri Aurobindo has often written on this subject in his letters. He has said that if you dont know how to take care of material things, you have no right to have them. Indeed this shows a kind of selfishness and confusion in the human being, and it is not a good sign. And then later when they grow up, some of them cannot keep a cupboard in order or a drawer in order. They may be in a room which looks very tidy and very neat outwardly, and then you open a drawer or a cupboard, it is like a battlefield! Everything is pell-mell. You find everything in a jumble; nothing is arranged. These are people with a poor little head in which ideas lie in the same state as their material objects. They have not organised their ideas. They havent put them in order. They live in a cerebral confusion. And that is a sure sign, I have never met an exception to this rule: people who dont know how to keep their things in ordertheir ideas are in disorder in their heads, always. They exist together, the most contradictory ideas are put together, and not through a higher synthesis, dont you believe it: simply because of a disorder and an incapacity to organise their ideas. You dont need to speak even for ten minutes with people if you can manage to enter their room and open the drawers of their tables and look into their cupboard. You know in what state they are, dont you?
  On the other hand, there was someone (I shall tell you who afterwards) who had in his room hundreds of books, countless sheets of paper, notebooks and all sorts of things, and so you entered the room and saw books and papers everywherea whole pile, it was quite full. But if you were unfortunate enough to shift a single little bit of paper from its place, he knew it immediately and asked you, Who has touched my things? You, when you come in, see so many things that you feel quite lost. And yet each thing had its place. And it was so consciously done, I tell you, that if one paper was displaced for instance, a paper with notes on it or a letter or something else which was taken away from one place and placed in another with the idea of putting things in orderhe used to say, You have touched my things; you have displaced them and created a disorder in my things. That of course was Sri Aurobindo! That means you must not confuse order with poverty. Naturally if you have about a dozen books and a very limited number of things, it is easier to keep them in order, but what one must succeed in doing is to put into order and a logical, conscious, intelligent ordera countless number of things. That asks for a capacity of organization.

1954-12-29 - Difficulties and the world - The experience the psychic being wants - After death -Ignorance, #Questions And Answers 1954, #The Mother, #Integral Yoga
  To have this certitude, the knowledge, the knowledge to know: Thats it, this you dont have. Is it this, is it like that? If I do this, will that happen? And if I do that, is that what will happen? And you go on, you may go on and on for hours, hesitating, groping, asking yourself And this is exactly what Sri Aurobindo has written in his last article which appeared in the Bulletin. He says that if you want to prepare for the descent of the supermind, first of all your mind of ignorance and incapacity must be replaced by a mind of light which sees and knows. And this is the first step! Before this step is crossed, one cannot go forward. It is not to discourage you that I tell you this, but it is for those who believe that one has only to say, Oh, I want the supramental light, and it will come just like that, as when one says, I want to drink a glass of water and drinks it up. Not so easy! There we are.
  Now then, has anyone a question? No?

1956-03-20, #Agenda Vol 01, #unset, #Philosophy
   The control over the movements of the vertebrae, lost a long time ago (which resulted in a kind of insensitivity and incapacity to move them at will) has returned to a great extent: the consciousness is once again able to express itself and the back can straighten up very visibly.
   ***

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Of course, this may increase a great deal, but there is always a limit; and when the limit is reached one must stop, thats all. It is not an insincerity, it is an incapacity. What becomes insincere is if you pretend to meditate when you are no longer meditating or you say prayers like many people who go to the temple or to church, perform ceremonies and repeat their prayers as one repeats a more or less well-learnt lesson. Then it is no longer either prayer or meditation, it is simply a profession. It is not interesting.
  Just a while ago you said that if one can spontaneously see the Divine in ones enemy, the enemy is converted. Is that true?

1957-02-06 - Death, need of progress - Changing Natures methods, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  The fact is that everything is in a state of perpetual progressive development, that is, the whole creation, the whole universe is advancing towards a perfection which seems to recede as one goes forward towards it, for what seemed a perfection at a certain moment is no longer perfect after a time. The most subtle states of being in the consciousness follow this progression even as it is going on, and the higher up the scale one goes, the more closely does the rhythm of the advance resemble the rhythm of the universal development, and approach the rhythm of the divine development; but the material world is rigid by nature, transformation is slow, very slow, there, almost imperceptible for the measurement of time as human consciousness perceives it and so there is a constant disequilibrium between the inner and outer movement, and this lack of balance, this incapacity of the outer forms to follow the movement of the inner progress brings about the necessity of decomposition and the change of forms. But if, into this matter, one could infuse enough consciousness to obtain the same rhythm, if matter could become plastic enough to follow the inner progression, this rupture of balance would not occur, and death would no longer be necessary.
  So, according to what Sri Aurobindo tells us, Nature has found this rather radical means to awaken in the material consciousness the necessary aspiration and plasticity.

1957-07-31 - Awakening aspiration in the body, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  And if you do this when you are very small, you have much less difficulty than if later on you have to undo, undo all the bad effects of a bad education, undo that kind of dull and vulgar common sense which means that you expect nothing good from life, which makes it insipid, boring, and contradicts all the hopes, all the so-called illusions of beauty. On the contrary, you must tell a childor yourself if you are no longer quite a babyEverything in me that seems unreal, impossible, illusory, that is what is true, that is what I must cultivate. When you have these aspirations: Oh, not to be always limited by some incapacity, all the time held back by some bad will!, you must cultivate within you this certitude that that is what is essentially true and that is what must be realised.
  Then faith awakens in the cells of the body. And you will see that you find a response in your body itself. The body itself will feel that if its inner will helps, fortifies, directs, leads, well, all its limitations will gradually disappear.

1957-08-28 - Freedom and Divine Will, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  But in that case, it is not our incapacity or lack of will to change that makes any difference.
  We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.

1958-06-04 - New birth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  You become a new person, and whatever may be the path or the difficulties of the path afterwards, that feeling never leaves you. It is not even somethinglike many other experienceswhich withdraws, passes into the background, leaving you externally with a kind of vague memory to which it is difficult to cling, whose remembrance grows faint, blurredit is not that. You are a new person and definitively that, whatever happens. And even all the incapacity of the mind, all the difficulties of the vital, all the inertia of the physical are unable to change this new statea new state which makes a decisive break in the life of the consciousness. The being one was before and the being one is after, are no longer the same. The position one has in the universe and in relation to it, in life and in relation to it, in understanding and in relation to it, is no longer the same: it is a true reversal which can never be undone again. That is why when people tell me, I would like to know whether I am in contact with my soul or not, I say, If you ask the question, that is enough to prove that you are not. You dont need an answer, you are giving it to yourself. When it is that, it is that, and then it is finished, it is no longer anything else.
  And since we are speaking of that, I shall remind you of what Sri Aurobindo has said, repeated, written, affirmed and said over and over again, that his yoga, the integral yoga, can begin only after that experience, not before.

1958-10-22 - Spiritual life - reversal of consciousness - Helping others, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  It is these people the mental being does not understand. So long as one is in the mental consciousness, even the highest, and sees the spiritual life from outside, one judges with ones mental faculties, with the habit of seeking, erring, correcting, progressing, and seeking once again; and one thinks that those who are in the spiritual life suffer from the same incapacity, but that is a very gross mistake!
  When the reversal of the being has taken place, all that is finished. One no longer seeks, one sees. One no longer deduces, one knows. One no longer gropes, one walks straight to the goal. And when one has gone fartheronly a little fartherone knows, feels, lives the supreme truth that the Supreme Truth alone acts, the Supreme Lord alone wills, knows and does through human beings. How could there be any possibility of error there? What He does, He does because He wills to do it.

1958-10-29 - Mental self-sufficiency - Grace, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  When the spiritual force is able to act, when it begins to have an influence, it jolts the minds self-satisfaction and, by continuous pressure, begins to make it feel that beyond it there is something higher and truer; then a little of its characteristic vanity gives way under this influence and as soon as it realises that it is limited, ignorant, incapable of reaching the true truth, liberation begins with the possibility of opening to something beyond. But it must feel the power, the beauty, the force of this beyond to be able to surrender. It must be able to perceive its incapacity and its limitations in the presence of something higher than itself, otherwise how could it ever feel its own weakness!
  Sometimes one single contact is enough, something that makes a little rent in that self-satisfaction; then the yearning to go beyond, the need for a purer light awaken, and with this awakening comes the aspiration to win them, and with the aspiration liberation begins, and one day, breaking all limits, one blossoms in the infinite Light.

1958 11 28, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   The body can survive indefinitely only if, in the first place, it becomes fully conscious of this immortal Self and unites with it, identifies with it to the extent of having the same capacity, the same faculty of constant transformation which would enable it to follow the universal movement. This is an absolutely indispensable condition if the body is to endure. Because the body is rigid, because it does not follow the movement, because it cannot transform itself rapidly enough to constantly identify itself with the universal evolution, it decomposes and dies. Its fixity, its rigidity, its incapacity to transform itself, make its destruction necessary, so that its substance may return to the general realm of physical substance and so that the body may be remoulded into new forms in order to become capable of further progress. But usually, when one speaks of immortality, people think of physical immortalityit goes without saying that this has not yet been realised.
   Sri Aurobindo says that it is possible and even that it will happen, but he lays down one condition: the body must be supramentalised, it must have some of the qualities of the supramental being, which are qualities of plasticity and constant transformation. And when Sri Aurobindo writes that the body is only an instrument and a shadow, he is speaking of the body as it is now and will probably continue to be for a long time to come. It is only the instrument of the Self, a very inadequate expression of this Self, and a shadowa shadow, something vague and obscure in comparison with the light and precision of the eternal Self.

1959-11-25, #Agenda Vol 01, #unset, #Philosophy
   The deathless state is what can be envisaged for the human physical body in the future: it is constant rebirth. Instead of again tumbling backwards and falling apart due to a lack of plasticity and an incapacity to adapt to the universal movement, the body is undone futurewards, as it were.
   There is one element that remains fixed: for each type of atom, the inner organization of the elements is different, which is what creates the difference in their substance. So perhaps similarly, each individual has a different, particular way of organizing the cells of his body, and it is this particular way that persists through all the outer changes. All the rest is undone and redone, but undone in a forward thrust towards the new instead of collapsing backwards into death, and redone in a constant aspiration to follow the progressive movement of the divine Truth.

1960 11 12? - 49, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   In its essence, in its origin, love is like a flame, a white flame which overcomes all resistances. You can experience this yourself: whatever the difficulty in your being, whatever the burden of accumulated error, ignorance, incapacity and bad will, a single second of this pure, essential, supreme love dissolves it as in an all-powerful flame; a single moment and a whole past can disappear; a single instant in which you touch it in its essence and a whole burden is consumed.
   And it is very easy to explain how a person who has this experience can spread it, can act on others; because to have the experience you must touch the one, supreme Essence of the whole manifestation, the Origin and the Essence, the Source and the Reality of all that is; and at once you enter the realm of Unitythere is no longer any separation of individuals, there is only one single vibration that can be repeated indefinitely in external form.2

1960 11 14? - 51, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   Besides, anger, like every other kind of violence, is always a sign of weakness, impotence and incapacity.
   And here self-deception comes solely from the approval given to it or the flattering epithet attached to itbecause anger can only be something blind, ignorant and asuric, that is to say, contrary to the light.

1960-11-26, #Agenda Vol 01, #unset, #Philosophy
   But immediately, the following dayDarshan dayas the thing developed (you see, something was working inside), I could again turn my attention to the people who were there. And oddly enough, just when you came, there was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, there has been this bad karma, this old formation around you for a very long time, and it hadnt I recall telling you several years ago, I shall be able to cure such cases as yours only when the Supramental descends. And this feeling of incapacity, of something resisting, was still present, still aliveof not having the right power to dominate it. But just as you went by, for a second, there was this flash of like a spark when two electric wires touch. It was a golden spark, a resplendent lightzzzt! And it leapt out. Ah! I thought; its good.
   That was it.

1960-12-13, #Agenda Vol 01, #unset, #Philosophy
   Its what Sri Aurobindo calls disbelief, and its located in the most material physical consciousness it isnt doubt (which mainly belongs to the mind), it is almost like a refusal to accept the obvious as soon as it doesnt belong to the little daily routine of ordinary sensations and reactionsa sort of incapacity to accept and recognize the exceptional.
   This disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.

1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Lovepure, essential, suprememelts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat itself endlessly in outer forms.2

1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Anger, moreover, like all forms of violence, is always a sign of weakness, impotence and incapacity. Here the deception comes from the approval one gives it or the flattering adjective one covers it with; for rage can be no more than blind, ignorant and asuricopposed to the light.
   But this is still the best of cases.

1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Darshan went rather well, much better than I was expecting; but the following two days it was difficult here [in the body]. Then one night (I dont remember which), I I cant say grumbled, but (it wasnt my body grumbling, it is very docile and doesnt protest), but I sometimes find that well, I found it a little exaggerated that day. All the same, I said, this may be demanding a bit too much of it! And then (Mother laughs) the whole night through, each time I awoke and looked (not with my physical eyes), I saw serpents! They were drawn up straight in a circlemagnificent cobras with white bellies, pearl gray backs and flecks of gold on their hoods! They surrounded me, watching, exactly as though they were saying, All the necessary energy is there! You neednt worry! So I concluded that this whole affair11 must have its utilityit cant be simply the bodys lack of plasticity and incapacity to receive. It must have a usefulness but what? I havent understood. Perhaps I will get the explanation later, once its over.
   And the next afternoon, I closed my eyes while I was bathing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! Good, I said, then everything is all right! (laughing) I have only to hold on.

1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appeared to be in an eternal consciousness, entirely detached from everything yet very clearly aware of our total incapacity.
   He hadnt eaten (probably because no one had given him anything to eat), and when I entered, he asked me if it was possible to have some breakfast. Yes, of course! I said, Ill go get it, expecting to find it ready. Then I had to hunt around to find something: everything was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I called someone (who had been napping and came in with sleep-swollen eyes) and told him to prepare Sri Aurobindos breakfast but he had his own fixed ideas and principles (exactly as he is in real life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Impossible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy breakfast.
  --
   And he seemed to be living in an eternity, yet fully, fully conscious of of our total incapacity.
   It was so sad to see how good-for-nothing we were that it woke me up, or rather I heard the clock strike (like the other day, I didnt count and leapt out of bed; but I quickly noticed that it was only 3 oclock and lay back down). Then I began looking and told myself, If we really have to emerge from all this infirmity before anything can truly be well done, then we have quite a long road to travel! It was pitiful, pitiful (first on the mental, then on the material plane), absolutely pitiful. And I was depending on these people! (Sri Aurobindo was depending on me and therefore on them.) Good god, I said, if I only knew where things were kept! If they had just let me handle things, it could have been done quickly. But no! All those people had to be involved Oust as we always depend on intermediaries in real life).
  --
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a realm of freedom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squarely at the fact of our incapacity!
   Can you imagine!
   One thing after another, one thing after another! This subconscient is interminable, interminable, if you only knew I am skipping the details-such stupidity, oh! This person I wont name, who so clumsily prepared breakfast, told me, Ah, yes, Sri Aurobindo is a little morose today, he is depressed. I could have slapped him: You fool! You dont understand anything! And Sri Aurobindo, although he didnt want to show it, was completely aware of our incapacity.
   (silence)

1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   And Sri Aurobindo explains this in such a complete, total and compact way, that there is no escape; so this so-called incapacity, this idea of still being incapable of emerging from ones divided state, becomes false.
   But you have to have a firm head on your shoulders. You must always be able to refer to THAT (pointing above) and then here, silence (Mother touches her forehead): peace, peace, peace, stop everything, stop everything. Dont try, above all, dont try to understand! Oh, there is nothing more dangerous! We try to understand with an instrument not made for understanding, thats incapable of understanding.

1962 02 03, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   He used to give that as an example of the thoughts incapacity for action: if one begins to think, one can no longer act.
   It is all right down here, on this plane, as long as one is the archer and hits only one point. But above it is not truequite the contrary! All intelligence below is like that; it sees all kinds of things, and as it sees all kinds of things, it cannot choose in order to act. But in order to see the whole target, to see the Truth in its entirety, you must cross over to the other side. And when you cross over to the other side, you do not see a sum of multiple truths nor a countless number of truths added one to another, which you see one after another so that you cannot grasp the whole all at once. When you rise above, it is the whole that you see first; the whole presents itself all at once, in its entirety, in its wholeness, without division. And then you no longer have to make a choice, you have a vision: this is what has to be done. It is not a choice between this and that, or this or that, because it is no longer like that. You no longer see things successively, one after another; you have the simultaneous vision of a whole that exists as a unity. Then the choice is simply a vision.
   But as long as you are in the state of the archer, you cannot see the wholeyou cannot see the whole successively, you cannot see the whole by adding one truth to another. That is precisely the incapacity of the mind. The mind cannot do it. It will always see successively, it will always see a sum of things and it is not that something will escape, the very meaning of the truth will elude it.
   It is only when one has a global, simultaneous perception of the whole in its oneness that one can possess the truth in its entirety.

1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   Because a day or two ago (I dont remember exactly, it was rather fleeting but very interesting), I went through such a moment while walking in my room (it lasted while I was out on the balcony, too): suddenly a kind of absolute certainty that I knew nothing (there was no I at all) that one knew nothing (one, there was no one, there was only); one couldnt know (I have to use words), one couldnt know, there was nothing to know, it was totally hopeless, it was completely IMPOSSIBLE to understand anything, even, even going beyond the mind, and no formulation was possible, there was no possibility of understanding. It was really so absolute that helping others, making the world progress, spiritual life, seeking the Divine, all of that seemed idle talk, empty words! There was nothing in it, it was nothing, and there was nothing to understand, it was impossible to understandit was impossible to BE. The feeling of a total incapacity. The experience was like a solventeverything seemed to dissolve: the world, the earth, people, life, intelligence, all of it, everything was dissolved. An absolutely negative state. And my solution was the same as always: when the experience was total and complete, when nothing was left, then: Who cares! (it could really be put in the most ordinary words), I adore You! And the I was something utterly insubstantial: there was no form, no being, no qualityonly I adore You. This I was I adore You, there was just enough I to adore You with.
   From that moment on there was an inexpressible Sweetness, and within that Sweetness, a Voice so sweet and harmonious too! There was a sound but no wordsyet it held a perfectly clear meaning for me, like very precise words: You have just had your most creative moment!

1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   But one thing has happened practically without my noticing it. In the past, before that experience [April 13], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). Thats what the body felt, although the body-consciousness never sensed any aging, never, none that simply didnt exist. But in actual material fact, there was some difficulty. And now, looking at it in the ordinary way, externally, superficially, you might say there has been a great deterioration; well, the body doesnt feel that way at all! What it feels is that a particular movement, effort, gesture or action belongs to the worldthis world of ignorance and isnt being performed in the true way: its not the true movement, done in the true way. And its sensation or perception is that the state I was speaking of, soft, with no angles, has to develop along a certain line and produce effects on the body that will make true action possible, action expressing the true will. With no difference on the surface, perhaps (I dont know about that yet) but done in another way. And I am not talking about grandiose things, mind you, but of everyday activities: getting up, walking, taking a bath. I no longer have a feeling of incapacity, but a feeling of (whats the word for it?) an unwillingnessa bodily unwillingnessto do things in the old way.
   There is another way to be found.

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?

1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   These illnesses are not of the same nature as the others, because GENERALLY (I am not making any absolute rule), generally their origin is not found to be viruses or bacteria, but a kind of disorder what is it called? They have a splendid word for it now. You know, an incapacity to bear something, a lack of harmony.
   Allergy?

1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   But its an incapacity, all the same, isnt it?
   Its a lack of connection! She doesnt have any control over her body, thats all. Something that has never, never happened to me.
   I mean that being unable, like me, to go into trance is an incapacity, isnt it?
   No, I am certain that you went into trance, because I saw you, but you didnt know it.

1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   As an experience, its absolutely certain: when you come in touch with eternal Love, supreme Love, the first, immediate (what should I say?) perception or sensation (its not an understanding, it is much more concrete) is that even the most enlightened, kneaded, prepared material consciousness is INCAPABLE of manifesting That! The first impression is that sort of incapacity. Then comes the experience of something manifesting a type of not exactly cruelty, because its not cruelty as we conceive it; but in the totality of circumstances, there is a vibration which is felt as a certain intensity of refusal of love as it is manifested here thats exactly the thing: something in the material world refuses the manifestation of love as it exists at present (I dont refer to the ordinary world but to the consciousness at its present highest). Its an experience, I am speaking of something that has taken place. Then the part of the consciousness that has been touched by that opposition calls out directly to Loves origin WITH AN INTENSITY IT COULD NOT HAVE HAD WITHOUT THE EXPERIENCE OF THE REFUSAL. Limits are broken, a flood descends which could NOT manifest before, and something is expressed which was not expressed before.
   That happened not very long ago.

1963 05 15, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   As an experience, this is absolutely certain, in the sense that, first of all, when one comes into contact with eternal Love, the supreme Love, one immediately hashow to put it?a perception, a sensationit is not an understanding, it is something very concrete: even the most illumined material consciousness, however much it has been moulded and prepared, is incapable of manifesting That. The first thing one feels is this kind of incapacity. Then comes an experience: something which manifests a form ofone cannot call it exactly cruelty, because it is not cruelty as we know it but within the totality of circumstances, a vibration appears and, with a certain intensity, refuses love as it is manifested here. It is precisely this: something in the material world which refuses the manifestation of love as it exists at present. I am not speaking of the ordinary world, I am speaking of the present consciousness at its highest. It is an experience, I am speaking of something that has happened. So the part of the consciousness which has been struck by this opposition makes a direct appeal to the origin of Love, with an intensity which it would not have without the experience of this refusal. Limits are broken and a flood pours down which could not have manifested before; and something is expressed which was not expressed before.
   When one sees this, there is obviously a similar experience from the point of view of what we call life and death. It is this kind of constant brooding or presence of Death and the possibility of death, as it is said in Savitri: we have a constant companion throughout the journey from cradle to grave; we are constantly accompanied by this threat or presence of Death. Well, along with this, in the cells, there is a call for a Power of Eternity, with an intensity which would not be there except for this constant threat. Then one understands, one begins to feel quite concretely that all these things are only ways of intensifying the manifestation, of making it progress, of making it more perfect. And if the means are crude, it is because the manifestation itself is very crude. And as it becomes more perfect and fit to manifest that which is eternally progressive, the very crude means will give way to subtler ones and the world will progress without any need for such brutal oppositions. This is simply because the world is still in its infancy and human consciousness is still entirely in its infancy.

1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   But those who do not have that experience (its not a question of words, its a question of experience), those who do not have that experience, were they to have that half-knowledge, the knowledge that we live in Ignorance, that we live in Ignorance with a sort of incapacity to get outThere is no way out, no way to get outand that human wisdom is like that little old man who comes and tells you, But why should you want to get out? Why should you thats the way things are, just the way things are. Its appalling. I felt, you know, like when you concentrate forces to the bursting point, as they do with their bombs; it was exactly like that: so concentrated, so overwhelming that I felt as if everything were about to burst. So much so that it would be utterly impossible for humanity to live with the awareness of the state it is in, if, at the same time, there werent the key to get out (the key hasnt been found yet), or the assurance that we will get out.
   Im not speaking of things of the higher mind, because there the key to the way out was found long ago, a long time ago: I mean down below, in the material world the material world. Thats why all those people, like the old man last night, go somewhere elseits all the same to them, why should they bother! Why do you want to change that? And dont try to give light here, its no use and in addition its a nuisance. Leave this Ignorance in peace.

1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   And that gives a clear sense of Unreality and Unconsciousness and of all the consequent disorder. Because there is a CONSTANT Reality, a CONSTANT divine Order, and its only the incapacity to perceive it that makes the present Disorder and Falsehood.
   The experiences go on multiplying. But then, outwardly, everyone seems to start squabbling and quarreling with each other (laughing) much more than before, even (!), over the most futile things in the world and most unnecessarily, without any ground, just like that. And then, to me the two sides become visible at once: the true thing and its deformation; the event as it should occur and its deformation. Yet the event REMAINS THE SAMEthe deformation is merely a sort of excrescence added on to it, which is absolutely unnecessary and complicates things atrociously, for no reason. And also which gives a strong impression of Falsehood (in the English sense of falsehood, not lie1): something without meaning or purpose, absolutely unnecessary and perfectly idiotic then why is it there?? Seized and twistedeverything is seized and twisted. Where does that habit of twisting things come from? I dont know.

1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   Constantly, constantly, this poor body is assailed by all the old ideas and old convictions that keep telling it that its mistaken, it lives in illusion, it thinks its being transformed but its all humbug. So the body is a little tired, it wonders, Wont I get a little rest? Night and day, it spends its time in the battle, nonstop. Its beginning to wonder if its not some kind of inferiority of its own, an incapacity to deal with things quietly?
   And then, it has never been very fond of food (thats something it has never been interested in), but in those cases, food becomes almost not positively disgusting, but It has always considered eating as tiring.

1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
   And once more, I had that experience when the body was again moaning I say moaning, but its not that, its a kind of aspiration so strong that it becomes like an anguish; and also that sense of incapacity. And the same Response: all at once the body is seized by a formidable power, so great that the body itself feels it could break anything! It comes like a mass. And I recalled a sentence of Sri Aurobindo in which he said, Before you can be the Lords lion, you should first be the Lords lamb,2 and it was as though I were told, Enough of being the lamb! (laughing) Now become the lion. But it doesnt last.
   And I can easily see why it doesnt last! Oh, its You feel as if youre going to tear everything down!

1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   It was a constructiona huge construction. It resembled one of those huge hotels they build nowadays, with inner courtyards and all sorts of things. And I had my room right at the top. (It called to my mind an old experience I had had. Do you remember that big hotel?1 It was somewhat like that.) And everyone there was APPARENTLY full of respect, of obedience, of thoughtfulness but everyone was going his own sweet way thats nothing new. At first, I was downstairs (my room was way upstairs, I dont know how many floors there were), and there I met some people, people whom I know. But each and every detail was so revealing, it was marvelous! And it was time for me to have my bath (I dont know what time it was!), so I wanted to go back upstairs to do so, but I needed someone to prepare the bath (its symbolic; I dont know yet, I havent yet understood the symbol of that bath, because it occurs very often; but there may be some meaning hidden in that symbol). But then one person was too old (someone who had offered to prepare the bath, but he was too old), another wasnt strong enough, anotherto be able to prepare the bath required VERY special qualities. It isnt the first time; it has happened two or three times before: to be able to prepare that bath took absolutely exceptional qualities of courage, strength, physical power, endurance. And the people downstairs (gesture expressing incapacity). So I said to myself, All right, Ill go upstairs and see what happens.
   On the way, the same thing happened again: I went the usual wayplop! cut off, nothing left, I cant get through; I come back, start another wayplop! cut off, I cant get through. Yet I kept going up (how, I dont know). Then I reached a sort of square terrace-balcony, perfectly square, and ALL its doors were closed. There was no way of going farther: all the doors were closed. Then I see water rising, rising, rising in the ENTIRE building, except the places where the doors were closed. Downstairs (I dont know, I was very high up, maybe on the fourth or fifth floor) the doors were closed, so naturally water could not get in. All the courtyards (large, immense courtyards) were turned into swimming pools. What water! I kept watching it, admiring it; I said to myself, What wonderful water! So clear, so clear, clearer than any I ever saw. Water that was I cant say, it was transparent like like purity itself, it was marvelous. It was rising and rising and rising. I saw in one of the courtyards on my left (a very large courtyard: it had become an immense swimming pool!), I saw a person in a bathing suit come out of the water, as if he had taken his bath in it, and wrap himself up (a very tall person, very tall, who was neither a man nor a woman), he wrapped himself up in a bathrobe, then walked away on the water (!) I was watching this till suddenly I realized that the water was beginning to reach my feet. Then I KNEW: Ah, yes! Theyve decided to do this. I was a little upset: They really could have told me they were going to do this! I thought. Its something they must do regularly. Did they inform some people? (All this in my head, of course.)

1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its still there; even in those who have developed their higher mind, who are able to emerge from that darkness and ignorance, its still there its still there in a sort of mental or vital subconscient. And its so dark! Thoroughly stupid, you know: it can be given hundreds and thousands of proofs, it remains unaffecteda kind of incapacity to understand. And then it constantly rises to the surface, and I am constantly obliged (gesture of offering to the Heights) to present it: This is still there, that is still there, that And I see very well that the distinction between what goes on in this body and its atmosphere, and what goes on in all other bodies is I dont know if the distinction still exists, but its imperceptible. And the consciousness is aware of all those movements as if they were personal to the physical person. But the physical person (Mother touches her body) isnt just this body I am not yet sure whether the physical person isnt the whole earth (for certain things, it is the whole earth), or whether the physical person is the entirety of all the bodies of the people I am in contact with. During the last hours of the night, that is, between 2 and 4, I see precise forms; but those precise forms are themselves representative, meaning there are TYPES and those types take on the image of someone I am in contact with or was in personal contact with. But to me they are types: Oh, its such and such a type but that can be thousands of people. And the action (its always for an action), the action on the person-type has repercussions on all that he represents.
   And thats a labor which seems infiniteendless, at any rate.

1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   There are so many victories I cant win yet! Its obviously an incapacity, there are limitations; it must come from an attitude thats not entirely what it should be.
   The Lords Presence is there, his Action is there, in a way that I could almost call perpetual because It rarely It never withdraws, but the times when It isnt active, when It becomes a little passive, are far less frequent than the times when It is activefar less, there is a big difference. And yet, the result this ought to bring is not there. Therefore, since It uses this body and this atmosphere [of Mother], there must be something that dims, that limits, that alters. I could give some quite precise and concrete examples, but anyway they involve certain people here, so I wont mention them. But thats what made me question: why, why?

1964-01-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   Oh, if we wanted to make poetry (its no longer a philosophical or spiritual way of seeing, but a pictorial way), we could imagine a Lord who is a totality of all the possible and impossible possibilities, in quest of a Purity and Perfection that can never be reached and are ever progressive and the Lord would get rid of all in the Manifestation that weighs down His unfoldingHe would begin with the nastiest. You see it? Total Night, total Unconsciousness, total Hatred (no, hatred still implies that Love exists), the incapacity to feel. Nothingness.
   Were on the way. I still have a little bit of it [that total Unconsciousness] left.

1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   And once youve lived That you become so irrevocably conscious that everything depends on the individual perception, entirely; and naturally, that individual perception [of divine Love] depends on the inadequacy, the inertia, the incomprehension, the incapacity, the cells inability to hold and keep the Vibration, anyway all that man calls his character and which comes from his animal evolution.
   (silence)
   It is said that divine Love doesnt manifest because, in the worlds present state of imperfection, the result would be a catastrophe thats a human vision. Divine Love manifests, has manifested eternally, will manifest eternally, and its the incapacity of the material world not only of the material world, but of the vital world and the mental world, and of many other worlds that arent ready, that are incapable but HE is there, He is there, right there! He is there permanently: its THE Permanence. The Permanence Buddha sought is there. He claims he found it in Nirvanait is there, in Love.
   (silence)

1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
   Its a very widespread tendency, which probably comes from an old suggestion, or perhaps from a poverty, an incapacity: to reduce and reducereduce ones needs, reduce ones activities, reduce ones words, reduce ones food, reduce ones active life, and it all becomes so cramped! In the aspiration not to make any mistakes, you eliminate the opportunities of making them thats no cure.
   But the other path is far, far more difficult.

1964 09 16, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   It is a very common tendency which probably originates from an ancient suggestion or perhaps from some lack, some incapacityreduce, reduce, reduce ones needs, reduce ones activities, reduce ones words, reduce ones food, reduce ones active life and all that becomes so narrow. In ones aspiration not to make any more mistakes, one eliminates any occasion for making them. It is not a cure.
   But the other way is much, much more difficult.

1964-10-10, #Agenda Vol 05, #The Mother, #Integral Yoga
   How many times, you know, it comes, it swells up like a tide, like a rising wave, that aspiration of all, all the material being, of all the cells, towards the Supreme: All depends on Youall depends on You. A sense of total helplessness and total incapacity, which in a second can be transformed through an Intervention into a total Wisdom.
   And its the cells that feel this the thought has said it says all sorts of things, the earth is full of (when you see it in its totality, its really interesting!), the earth is full of all the human imaginings (which have been turned into statements of facts), even the most fantastic, the most contradictory, the most unexpectedits full of all that, it lives on that, it swarms with thatand the result is that the material world is convinced that all by itself, it can do nothing! Nothing. Nothing, nothing but that: that inextricable and apparently senseless jumble, which is nothing, which is an unbridled imagination in comparison with what can be.

1964-10-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   But you know, for hours, sometimes for hours something becomes fixed, really concentrated (in the true sense of the word) on the relationship between Eternity and the Unfolding. More and more, what comes is a vision, a certainty that its only ONE way of seeing, adapted to our humanized consciousness, and there is a kind of unmoving perception (which has more to do with sensation than with thought), a perception that what iswhat truly isis something else altogether: neither the Unfolding as we conceive of it and perceive it, nor Eternity (coexistent Eternity, one might say) as we can understand it. And its because of our incapacity to truly grasp the Thing that we are like this, having difficulty combining these two things properly.
   I am putting it into words very poorly, but it isnt a vision, in the sense that it isnt an objective perception: it is a vibration, a way of being that you BECOME for a few seconds, and then you understand, but you cant put it into words.

1964-11-21, #Agenda Vol 05, #The Mother, #Integral Yoga
   It is still a condition in which things havent adapted, there is a lack of adaptation, and also what may seem to be an incapacity for manifestation (?). Yet the body doesnt have the feeling or sensation of being unable to do what it wants to doit never has; the power to act remains, but the will to act isnt there. And what still gives that sort of ill-being (a physically painful ill-being) is the friction between the bodys spontaneous movement and what comes from outside: the imposition of outside wills.
   This ill-being is growing in acuteness. It is true that one second of isolation (not a physical one), of a break in the contact [with others], is enough to restore the Harmony; but otherwise, if you dont take care to isolate yourself within, it creates a kind of disorganization.
  --
   It is clear that in order to follow its own rhythm, the body should reduce its activities to the minimum; not exactly reduce, but have the freedom of choice of its movements: nothing should be imposed on it from outsidewhich is quite far from reality. And yet, if one looks at the whole, there is an absolute conviction, even in the body, that nothing happens that isnt the effect of the supreme Will. Therefore, the conditions in which it finds itself are the conditions that He has wanted and wants that He wantsat every second. So the conclusion is that there must be in the body a resistance or an incapacity to follow the Movement.
   When the problem reaches that point, there is always a similar answer: Dont concern yourself with that! I think this is wisdom. There you are.

1965-05-19, #Agenda Vol 06, #The Mother, #Integral Yoga
   And because of this incapacity, there is a sort of futility in wanting absolutely to reduce the problem to what human comprehension can understand of it. In that case, its very wise to say, as Thon used to, We are here, we have a work to do, and whats necessary is to do it as best we can, without worrying about the why and the how. Why is the world as it is? When we are able to understand why, well understand.
   From a practical standpoint, thats obvious.

1965-09-25, #Agenda Vol 06, #The Mother, #Integral Yoga
   The conscious perception of the two elements (the body is becoming a representative object; not just symbolic: representative), the perception of the state of consciousness of those elements that belong to the past, to the past evolutionary movement, and of those that are open to the new method, if I may say so, is clearer and clearer; its perceptible as clearly as, more clearly than external physical things, than the external form (this distinction is physical, but it belongs to the inner construction). Outwardly, it results in fever. Its a battle. And not a battle of ill wills, its not that: its a sort of incapacity. And its not with violence that we will succeed. You know, the only thing that can triumph is this supreme Vibration of Love, but there is an incapacity to receive, and then (its a strange phenomenon), this incapacity to receive causes a sort of sifting, and its only elements that are as if watered down that can pass through the Thing in itself in its true essence cannot. If you look at it from below, you feel as if That refuses to give itself, but its not true, because when you ARE That (laughing), there is no sense of being watered down: That manifests in its plenitude. And see what happens [the sifting]!
   And its clear (you can see it in very small details) that if there were direct contact, something would be as if shatteredit would cause something to be shattered. Yes, too abrupt, too sudden a change, like something thats shattered.

1966-01-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Satprem's letters to Mother having disappeared, he does not remember what caused the "sadness" Mother refers to here, probably certain ways of being in life that he found hard to accept, or perhaps his own incapacity to tolerate life in the world as is it and his tendency to dart off to the heightsunless it was the abyss. Satprem then asked Mother if he should not start writing a new book, "The Sannyasin," in which he would attempt to exorcize a certain refusal of life as it is.)
   Tell me, why do you feel sad?

1966-03-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its only the incapacity, the clumsiness, the lack of faith we mix into it that takes away His power. The minute we are truly pure, that is, under His influence alone, there are no limits, no limitsnothing, nothing, there is nothing, no law of Nature that can resist, nothing, nothing.
   Only, the whole thing is that the time must have come, there must be only That leftall the rest spoils, whatever it is, even the highest, purest, noblest, most beautiful and marvelous things: all that spoils. Only That.

1966-07-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   Yes, a few days ago the consciousness was under attack. All that is petty, sordid, ugly, oh poor, helpless, all thatit was such an avalanche! This poor body, it cried over its incapacity to express anything superior. And then, the answer was very simpleit was very clear, very strong and the experience came: the only solution the only way out of the difficulty is to BECOME divine Love. And the experience was there at the same time for a few moments (it lasted long enough, maybe more than half an hour). Then you understand that everything you have to go through, all these ordeals, all this suffering, all these miseries, is nothing in comparison with the experience of what will be (and what is). But we are still incapable, meaning that the cells havent the strength yet. They are beginning to have the capacity to be, but not the strength to keep ThatThat cannot stay yet.
   And That has such an extraordinary power to transform what is! All our notions (and this had become visible), our notions of miracle, of marvelous change, all the stories of miracles that have been told, all of it becomes a childs prattleits nothing! Nothing. All that we try to have, all that we aspire to have, all that is childishness.

1966-07-30, #Agenda Vol 07, #The Mother, #Integral Yoga
   There are lots of ways of dying, depending on the various planes of consciousness, and there are lots of causes (gesture in a gradation), but in each domain there is, as it were, an essential cause that makes death at the same time necessary, indispensable and unavoidable. And then, physically, that is, materially in the bodys cells, you seem to be (Mother makes a gesture at a tangent), you are just on the borderline, on the verge of finding the secret of why there is cessation, why dissolution is made necessary by the incapacity to follow the movement of transformation.
   It came in the wake of a sort of purely physical attack or fit extremely painful, during which I had almost the revelation of why the cells cease to be organized. Its fairly recent since it was yesterday, and it needs to sink in before it can be expressed. But I had a strong impression that I was on the verge of a supreme secret of physical dissolution.

1966-08-03, #Agenda Vol 07, #The Mother, #Integral Yoga
   It was almost a disappointment for these cells, which thought they were very ardent (!) and have had to realize that that semi-drowsiness was entirely responsible for all thats habitually called illnesses but I dont believe in illnesses anymore. I believe in them less and less. Everything that comes is a particular form of disorder, resistance, incomprehension or incapacityit all belongs to the domain of resistance. And there isnt really a deliberate resistance [in Mothers cells], I mean, whats conventionally called bad will (I hope this is true! If there is any, they havent become aware of it yet), but those things come as keen indications of the different points [of work or resistance in Mothers body], so it results in whats called pains, or a sense of disorder, or a discomfort. (A discomfort, that is to say, a sense of disorder or disharmony, is much harder to bear than a sharp pain, much harder; its like something that starts grating and gets stuck and cant get back into place.) All that, in the ordinary consciousness or the ordinary human view, is what people call illnesses.
   There only remains the phenomenon of contagion (contagion of viruses or germs), but there, experience shows that phenomena of psychological disorderall psychological disordersappear to be, according to experience, of the same nature as the contagion of a contagious disease and of all viruses and germs (such as the plague, cholera and so on). There are psychological contagions of psychological states: states of revolt or violence, of anger AND DEPRESSION, are contagious in the same manner, its a similar phenomenon. Therefore, since its a similar phenomenon, it can be mastered. Its simply a question of words: we call them illnesses (but these [psychological contagions] can also be called illnesses) or we can call them any name we like, its a question of words, thats all. But its similar, its the same thing: its an opening to disorder or an opening to revolt. We can call it what we like. Only, its in a different field of vibrations. But the character is identical.

1966-09-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   And its not me! Me, where is the me? Its not this, in any case (Mother pinches the skin of her hand), poor thispoor this! It keeps on with its aspiration, and it has the sense all at once of its incapacity, its misery, its powerlessness to express what it should express, and its unworthiness to be an instrument of the Divine. At the same time, it has, first, a sort of increasing certitude of (how can I put it?) the magnanimity of the divine Presence, which is so marvelous in its effects in spite of the almost total imbecility of all this (Mother points to her own body); all this is really cast in, outwardly cast in stupidity, but with the ardor of such an intense and constant aspiration, with something touching in its humility and trust, and with the sense of its powerlessness and at the same time of this marvelous Presence there, ready and willing to actif It is allowed to. All that is translated as a sort of film review of all of the bodys difficulties, all its powerlessness, all its incapacities, all its darknesses, its all shown as if on a screen, in order to be dissolved. And then one is a spectator of the dissolution by the Light. Its fantastic.
   And the feeling of hanging from such a slender thread, the thread not of faith, its not faith: its a certitude, but at the same time an aspiration, and it feelsit feels there is something so new, so young, in an absolutely rotten atmosphere of disbelief, stupidity, bad will. So thats how it is, a slender thread, and its a miracle if
  --
   Even those who think they have faith want everything to be done for them; they want the supreme Power, the Supreme, to do everything for them DESPITE their disbelief, their stupidity, their incapacity. And thats what they call omnipotence. They dont even understand that if this Vibration of Truth imposed itself, there would be the destruction of all that, which means the destruction of themselves! Of what they think to be themselves.
   The wonder the wonderis this infinite Compassion thanks to which nothing is destroyed: it waits. Its there, waiting with its full power, its full force, and it simply asserts its presence without imposing it, so as to reduce the damage to the minimum.

1967-01-25, #Agenda Vol 08, #The Mother, #Integral Yoga
   That would amount to saying that falling ill (from falling ill to dying), is the incapacity to maintain the necessary tension to go from one state to another without falling back again, without the slackening of unconsciousness. Illness is always a lapse into unconsciousness through the incapacity to sustain the movement of transformation. And death is the same thing the same thing, somewhat more total.
   In Bengal, a film on Sri Aurobindo's "political life."

1967-02-18, #Agenda Vol 08, #The Mother, #Integral Yoga
   Once, very long ago, when Sri Aurobindo was telling me about himself, that is, of his childhood, his education, I put the question to him, I asked him, Why am I, as an individual being, so mediocre? I can do anything; all that I have tried to do I have done, but never in a superior way: always like this (gesture to an average level). Then he answered me (at the time I took it as a kindness or commiseration), Thats because it gives great supplenessa great suppleness and a vast scope; because those who have perfection are concentrated and specialized. As I said, I took it simply like a caress to comfort a child. But now I realize that the most important thing is not to have any fixity: nothing should be set, definitive, like the sense of a perfection in the realization that puts a total stop to the forward march. The sense of incapacity (with the meaning I said of mediocrity, of something by no means exceptional) leaves you in a sort of expectation (gesture of aspiration upward) of something better. And then, the most important thing is supplenesssuppleness, suppleness. Suppleness and breadth: reject nothing as useless or bad or inferiornothing; set nothing up as really superior and beautifulnothing. Remain ever open, ever open.
   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.

1967-05-20, #Agenda Vol 08, #The Mother, #Integral Yoga
   These experiences always come after a great call in the cells, which feel their infirmity, their incapacity, their state which we might almost call a state of ignominy in comparison with the splendour we aspire to; the perception of the contradiction between what these cells are and what they aspire to be in order to be an expression of the Divine Its always following that that these experiences come as if to say, to show the road that has been travelled. But at this rate, between the road travelled and what remains to be travelled it will take a great deal of time yet.
   (silence)

1967-06-14, #Agenda Vol 08, #The Mother, #Integral Yoga
   There are two things that make you die. One (the one that precedes the dramatic human existence) is wear and tear. What does wear and tear come from? From Ignorance, obviously. From Ignorance and the incapacity to renew forces; and that means the whole lower life: it decomposes, recomposes, decomposes again. But its only with animality and the beginning of a mental functioning that (Mother takes on a grandiloquent tone) death comes, such as we conceive it. But that is when the vital element that gives life (what we call life) breaks down. There are innumerable reasons for that, all of which stem from the same source. Of course, taken together, it is the incapacity to follow the movement of progress: the need to remix everything together in order to start all over again. But for those who are beginning to think, that no longer has any reason to exist.
   An accident? An accident to the material combination? But what accident, since the heart can stop and start again? Its a question of how long the accident lasts.

1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
   Thats how it is. Day after day, almost hour after hour, as the Power comes back You remember, I once said it had gone completely,1 and that was true, it had gone completely in order to leave the body absolutely to itself, for its conversion, we could say; but once there had been in this body consciousness the same aspiration and the same ardour of consciousness (with a far greater steadiness than in any other part of the being; there are no fluctuations as there are in the vital and mind, its very steady), once that was established (through kinds of pulsations, not distant from one another, first on one detail, then spreading out and becoming generalized), since then the Power has been I can say it has been coming back. But at each stage of that return, all the old difficulties appear to be waking up again,2 they seem to spring up again (they had completely fallen asleep, you understand), and each time, this body consciousness feels a sort of surprise, at once astonished and distressed that the presence of the divine Power, the divine Consciousness, the Truth-Consciousness, should give rise to all those difficulties, which are essentially difficulties of ignorance and inertia the incapacity to receive. And it comes back as memories, like that (gesture from below), like a snake rearing its head. And every time, everything in the physical consciousness has the same call, Why? How can these things be when You are there! Thats the astonishing thing: Since You are there, how can these things be?
   Till now, in the majority of cases, this has signalled a conversion, a transformation, an illumination (depending on the case), but this case we were just talking about (the Tantric apprentice) came precisely as a result of that return of the Power (I knew it; he told me yesterday, but I knew it when he had his revolt). And all that came was just all the old revolts, all the old movements, which were previously so strong, so widespread, so ESTABLISHED, and had been as though halted in their expression by the withdrawal of the Power. So everyone was slumbering in his condition. Then, as soon as the Force started coming back and working again, it all woke up.
  --
   The interesting point is that this body spontaneously, immediately and effortlesslyspontaneouslytries to find in itself, in the bodys cells (its a whole WORLD! A whole world), the cells try to find in themselves, Oh, where is my incapacity? Where is my helplessness? Where is even my bad will or my stupidity or incapacity to understand and adhere? Like that. And always the same answer, Give everything, give everything, give everything. I dont understand, I cannot understand, I dont know, I cannot know I cannot do anything, I am incapable of doing by myself: everything is for You, do it.
   They try and try, everything tries to give itself perfectly, per-fect-ly, that is, without exceptioneverything, everything.

1967-08-19, #Agenda Vol 08, #The Mother, #Integral Yoga
   This morning, during the experience, the body felt the whole bliss of the condition, but it was very conscious of its incapacity to manifest and very conscious in such a perfect peace, like this (gesture with the palms of the hands open upward), in which there wasnt even the intensity of the need. It was simply a vision of how things were, how the condition was. And it was something like this: the conditions of the earth are such, the conditions of the substance are such that a local and momentary manifestation, as an example, is not impossible, but the transformation that would make possible the new Manifestation of the supramental being and not just as an isolated case, but with its place and role in earth lifedoes not appear to be immediate. That was the impression.
   And there was no anguish to know or anything of the sort, there was simply a very tranquil vision of things, absolutely devoid of almost any need: it was like this (same gesture with palms open), as peaceful as can be, smiling, tranquil, with a sense of eternity. All that in this body, which was totally, entirely conscious of its incapacity. Naturally, the body, for its part, very clearly feels it neither knows nor is able to know or will or do: simply like this (gesture with palms open), as peacefully open, receptive, surrendered as possible. And that was the result (the vision that the Manifestation was not for the immediate future).
   And it always ends in the same way: What You will.

1967-08-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   All those so-called problems (I constantly receive questions and more questions and problems of the mindall the problems of Ignorance) are problems of earth-worms. As soon as you emerge above, that type of problem no longer exists. There are no contradictions either. Contradictions always arise from the inadequacy of vision and the incapacity to see something from all standpoints at once.
   In any case, to come back to the down-to-earth question in his notebook, I dont think any sage in any age said, Be good and all will outwardly go well for youbecause thats nonsense. In a world of disorder and a world of falsehood, to hope for that isnt reasonable. But if you are sincere enough and total enough in your way of being, you can have the inner joy and the full satisfaction, whatever the circumstancesand nobody, nothing has the power to touch that. But thats something else. But to ask for your business to do well, for your wife to be faithful and your children not to fall sick and all those things, that of course is nonsense!

1967-10-11, #Agenda Vol 08, #The Mother, #Integral Yoga
   And everyone classifies himself, by himself, according to his own receptivity and the quality of that receptivityor else his refusal or incapacity.
   All degrees are there, of course. When its refusal or incapacity, then the person HIMSELF flees, saying, Theyre fools, they are trying to do something impossible and unrealizable. (I know many such people, they think they have superior intelligence.) But even to place themselves, its they themselves who do it. She came with the idea of a hierarchy. I said yes, everything is always according to hierarchy, especially all conscious individuals, but there is no arbitrary will that classes them: its the people themselves who spontaneously take their place without knowing it, the place they must have. Its not, I told her, its not a decision, we dont want categories: this category, that category, and so this person will go here, that person will go thereall that I said, is mental constructions, its worthless! The true thing is that NATURALLY, according to his receptivity, his capacity, his inner mission, everyone takes up the post which in the hierarchy he truly and spontaneously occupies, spontaneously without any decision.
   What can be done to facilitate the organization is a sort of plan or general map, so that everyone need not build his position but will find it all ready for him thats all.

1967-12-08, #Agenda Vol 08, #The Mother, #Integral Yoga
   The only somewhat new thing is that the body is beginning to be a bit restless at its decay. Before, it was completely indifferent, it didnt give it a thought; it knew it was going on, but Now, its beginning to be troublesome. So perhaps its a sign, I dont know? Its beginning to be troublesomenot psychologically, but like this: when it receives the Command to do something and there is, not exactly an incapacity, but a limitation to the possibility, that starts it is unhappy. So I wondered
   Then at night its the same thing, it says, Why such a so long period of diminishing consciousness?
  --
   You understand, its only happy in what it regards as its normal state when its fully conscious and vibrating with the Presence. But in the nights activities (how can I explain?) its becomes more more like something one is used to, you know, like a habit (gesture of a wave flowing); theres no longer the joy of a vibrating observation, but a normal state of things, and its not happy with that: it wants the same intensity (vibrating gesture) to be there at night. For instance, it doesnt tolerate the idea of fatigue, of the necessity of rest (although that never arises from the inconscient any more), but rest as a sort of turning in on oneself, like that, to repair wear and tearit doesnt like that: there must be no wear and tear, there must be a constant adaptation to anything asked of it. Later, it will probably not even accept effort there isnt much effort left, but instead of effort, theres a sort of conscious receptivity that enables it to do things; and there are constant examples to show that if this conscious receptivity isnt there, well, theres an awkwardness, or an impossibility, things like that, but it in the past, it used to feel that was unavoidable, but now it no longer wants it. Now it no longer wants it: it must not be like that. For example, to tidy up, or find something or do something, it sometimes feels a sense of difficulty (its never quite impossible because nothing is asked of it which is impossible), but at times its difficultit starts being displeased. It feels that as an infirmity, or a lack of receptivity, you understand. Also the fact that it has become stooped: in the past it would say, Itll get better; now its beginning to lose patience. Thats quite new. It is since November 24. Because its not a selfish turning in on itself, its not that, its not for itself, its the sense of a lack of receptivity to the Force, of limitation arising from incapacityit doesnt like that anymore.
   ***

1968-03-02, #Agenda Vol 09, #The Mother, #Integral Yoga
   Its the effect of a combination of three things: bad will (at the worst, a refusal to follow the movement), a more or less total bad will; an ignorance of the laws and their consequences, that is, the causes and effects (a complete ignorance); and, of course, a form of inertiaits all a form of inertia, but the greatest form of inertia is the incapacity to receive and respond. These three things combined are what creates diseases and so on, and the final effectdeath. That is, the disintegration of created harmony.
   But from the collective point of view, the point of view of collective influence, its the other way around; in other words, thats what is taken to be the cause of disorders: instead of being the effect, its the causewhich is absurd.

1968-09-21, #Agenda Vol 09, #The Mother, #Integral Yoga
   And its mostly mental, it comes with a sort of sense of fatality: You are the one who caused this to happen, youre getting your just deserts. Like that. Then the bodys answer is very simple, it says, Were all in the same state! The whole of Matter is like this, its full of ignorance and incapacity. That becomes faults in the human mind, but its not faults. Or else, its hopeless: if what has been is indefinitely the cause of the whole future, its hopeless.
   So all that can be held at arms length, it can be calmed, but I clearly see its not going away. And the body truly has trust, it has faith, thats what saves it, otherwise
   That also points out the consequences: for instance, yes, precisely, the incapacity to protect others, to give them the needed condition, to do whats needed for themall that is pointed out with you know, unrelenting fierceness. To such a point that this poor body started weeping! Like that. Then naturally, there is the faith that sets everything right. But you know, its as if you were a monster that had created all the disorder everywhere. Its frightful!
   Yes, at one point last night, I saw kinds of waves of mud beating; I was protected by a wall and those waves kept beating and beating like that.

1968-10-26, #Agenda Vol 09, #The Mother, #Integral Yoga
   You see, for a very long time for years the spontaneous attitude (its not the result of an effort), the bodys spontaneous attitude has been, Its my incapacity, my ignorance, my helplessness, my stupidity that bring about my misery. It considers itself to be solely responsible for all its miseries. But then, thats the difficulty, its this contradiction: Why, why do You want things to be like this? Why?
   So I spend almost entire days and nights in silence (I mean, without speaking), but seeingseeing And there isnt any sensation or perception of a separate individuality; there are innumerable experiences, dozens of them every day, showing that its the identification or unification with other bodies that makes you feel this persons misery, that persons misery, the misery of Its a fact. And its not felt as being another bodys misery, its felt as your own. Which means it has become difficult to make a distinction on a plane (Mother stretches her hands out into the distance). There is a plane ever so slightly more subtle than the quite material plane. So one isnt complaining about ones own misery, its that EVERYTHING is ones misery.

1968-11-16, #Agenda Vol 09, #The Mother, #Integral Yoga
   Several times, when the body was simply disgusted at its pettiness, its incapacity, its ignorance, its stupidity (laughing) the response was very fine: Be quiet! Its not you who do things. So the body wondered (laughing), But then, what use am I?! It said I dont know, I got the impression of the place where two currents are joined (you know, when you connect one current with another?), the impression that the body was like that, that was its use! It had the sensation of being like one of these tools (Mother points to the electric socket).
   A socket.

1968-12-04, #Agenda Vol 09, #The Mother, #Integral Yoga
   The body has a very, very strong impression (a sort of awareness) that its sufferings stem from its incapacity. Theres a sort of perception that it has a HABIT of turning into suffering something it cant bear.
   (silence)

1969-02-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   In this connection, yesterday R. [Aurovilles architect] asked me questions so as to be able to answer people; he asked me if it was necessary to have organization and so on. And then it came, but in such an imperative manner; I replied that organization was discipline in action, and that to live, discipline is quite indispensable. I said that the bodys whole functioning is a discipline, and if there is a part that no longer wants to follow the disciplineout of revolt or incapacity or for any reasonif it stops following the discipline, you fall ill.
   It came so clearly that I told him.
  --
   But the strange thing is that the experience came BEFORE his question, as it always does. In the morning, I had that experience, I was looking looking at the bodys functioning, and I thought, What a mar-vel-ous discipline! And each thing does its work regularly Naturally, when there is a bad will or a whim, or some incapacity for any reason, and a part stops playing its precise role, poff! you fall ill.
   It will be for some other time.

1969-02-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   The body is very conscious of its infirmity and of the Grace. For instance, there are painful, difficult moments, but its per-fect-ly aware that its because of its incapacity to open, to give itself, to change. And a profound joy, VERY CALM, but very vastvast, you know, the cells feel a broadening. That goes on increasing little by little. Its only when theres a physical pain or something a little acute that the body is obliged to hang on, otherwise And even that comes from this idiotic spirit of self-preservation (Mother laughs) in the depths of any cellular consciousness it knows that. It knows it. Its an old habit. But all that, little by little (little by little, but in reality very fastvery fast), is changing.
   All the groups of cells, all the cellular organizations have to do their not surrender, a complete self-abandon, in complete trust. Thats indispensable. For some, its the spontaneous, inevitable, constant movement; with others, it comes as soon as theres a difficulty; yet others need to be churned a little in order to learn. So then, the various functions are taken up in turn, in a marvelously logical order, following the bodys functioning. Its something marvelous, only the body is a poor thing, very poor thing thats very true.

1969-04-30, #Agenda Vol 10, #The Mother, #Integral Yoga
   At any rate, it was one more decisive turning point in this bodys development. It once again felt that all it knew, all it thought it knew, all that was rubbish, as they say in English, and that unless you are in this absolutely luminous and tranquil and allcontaining Consciousness [you cannot understand]. Containing still gives the impression of a limit; its not all-containing, its vaster than anything existing. This Consciousness is vaster than the manifested world; theres almost a sort of sensation that theres a vaster Consciousness: the manifested world takes up a certain place in this Consciousness (how can I explain?), its not the WHOLE Consciousness. (Thats probably the bodys difficulty in being completely receptive, yet its for IT to understand.) And that seems to be the attitude to be kept. Is it an attitude?Its a way of being. A way of being. First, there are no limits (but thats an old experience the body has had for a long time), no limits: theres a sort of capacity to identify with things; but thats a consequence, as it were, of the impelling Will (this central Will, if I may say so, which impels to action). And the body is like that (outspread gesture). Its become so acute, this impression of The two things (two absolutely contradictory things) have become so intense: one is an absolute incapacity to understand anything about anything, the realization that the thing anyhow eludes understanding; and at the same time, the experience that the limits of power are progressively lessening, fading, receding. This Power it has become fantastic! Fantastic, this Power.
   At the same time, it showed (oh, its constantly, constantly teaching something), it showed how with people who still have the sense of ego, when they receive a little bit of this Power (that is, when this Power uses them), that causes a sort of panic, and it showed why: the ego becomes tremendous. And that was to show, to make the body clearly understand the necessity of its present state: it has almost no more sense of its existence, as little as possible; that mostly comes back with things that still grate quite materially. But if, at such times, the body can, or has the time to, or knows how to go into this state of then the difficulty vanishes as if by miracle, in a trice. There was even something to show how, this way (Mother presses her two index fingers together, then slightly lowers the index finger of her right hand), there is sufferingthis way, theres suffering and when its like that (Mother raises slightly the index finger of her left hand), it no longer exists. (Mother does the same gesture again): This way, suffering; that way, it no longer exists. So the body may know exactly in which position suffering no longer exists.

1969-05-10, #Agenda Vol 10, #The Mother, #Integral Yoga
   And this poor body it doesnt complain. It doesnt complain; it goes on, almost constantly with some pain somewhere and its in a blissful state. Thats in the consciousness of the cells. There is something Constantly some pain somewhere, but it knows its because of its incapacity to hold out, thats all but it has to, it will have to.
   Its unbelievable. Unbelievable, its a story a story more extraordinary than anything we can imagine.

1969-05-17, #Agenda Vol 10, #The Mother, #Integral Yoga
   When people speak of individuality, theres always a sort of at least a background of separation, that is, something that exists independently and has its own destiny Now, as the body consciousness knows it, its almost like a pulsation of something which MOMENTARILY has a separate action, but which, deeply, essentially, is always ONE. Like something projected like this (gesture of expansion), momentarily with a form, and then (gesture of contraction) it can cancel that form at will. Its very hard to explain, but at any rate, the sense of the permanence of separation has completely disappeared, completely The universe is an exteriorization (same gesture of pulsation) of the Supreme Consciousness; its our incapacity of total vision that enables us to have that sense of fixity: there is none, its something like pulsations or really a play of formsthere is only ONE being. There is only one being. Theres only one, only one Consciousness, only one Being.
   Separation is really I dont know what happened. And thats what made all the mischiefall the misfortune, all the misery. For the last few days, this body has gone through a series of experiences (it would be much too long to tell), through all the states of consciousness one can go through, from the sense of the single reality of this (Mother pinches the skin of her hands), of the substance, with all the misery, all the suffering which is the consequence of seeing matter as the single realityfrom that to liberation. Hour after hour, it has been a whole work. And this incident of Pavitras departure has come as an example, as a demonstration.

1969-05-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   The body is aware of a very deep stupidity, and it realizes that because of that stupidity, the whole entire universe is the way it is. And its perfect incapacity to get out of it Its a question of Grace, thats all. There are some seconds when everything is so wonderful as to be unbelievable, and then, the next second
   There. Its better not to talk about it.

1969 08 31 - 141, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   To be the slave of all mankind means to be ready to serve mankind; and to make oneself as the cow of plenty means to be able to pour forth abundantly all the force, the light, the power that mankind needs in order to emerge from its ignorance and incapacity; for if this were not so, a superhuman being would be a burden rather than a help to earth.
   31 August 1969

1969-11-29, #Agenda Vol 10, #The Mother, #Integral Yoga
   So thats why, with what I saw, his complete incapacity of discernment towards people (an absolutely complete incapacity), thats why, when I was told he had a guru, I said to myself, What trap has he fallen into, poor man! Because theres no lack of tricksters with those little powers of the vital that greatly impress people.
   So hes going to Calcutta and Ive asked I to write and tell me right away who that gentleman is and give me his name.

1969-12-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its very interesting. The first effect of every new progress is a more total and complete perception of the incapacity we live in in ordinary life. Thats the first result, because one begins to feel, see, sense, perceive how things should be, and so (gesture of a gap opening abruptly). Its really the effect of the Grace if its graded and apparently slow, because any rapid movement would produce such a despair at the opposition between the two that one couldnt bear it. The body is growing increasingly conscious of its infirmity, its incapacity; the clearer the consciousness becomes, the more conscious the body grows, so one must be very careful because it shouldnt topple over.
   (Mother suddenly turns to Sujata)

1970-01-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   Otherwise, there would be no solution, because, you see, in the past (just some ten years ago) I used to go about and see things. But thats over. It wasnt a decision I made, I didnt at all think it was over, its not that at all: it was something that COMPELLED me. You understand? So I said all right. Its not incapacity: this body is extremely docile, it does everything its asked to do; if it were asked to go out, it would manage to go out. Its extremely docile. But thats how it is, there is a Command: NO. And I know why.
   So, you know, I only believe in this: the pressure of the Consciousness. All the rest is all the things people do; they do them well or not so well, it all lives and dies and changes and gets distorted andall the things theyve done. Its not worth it. The power of execution has to come from above, like this, imperative (gesture of descent). And for that, this (Mother points to her forehead) has to keep still. It shouldnt say, Oh, we dont want this, oh, we want that, oh, we must do thisPeace, peace, peace, He knows better than you what needs to be done. There.

1970 02 01, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   Certainly, we all carry in our souls the divine end of the eternal journey, and our personal incapacity is the only thing that prevents us from being immediately aware of it.
   Total and unconditional surrender to the Supreme Lord (Brahman) is the sole and wonderful way to cure this incapacity.
   1 February 1970

1970-03-14, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its like R., the same thing: a relapse. And it looks so much like Its this effort against, yes, what Sri Aurobindo calls barbarism (Mother makes a gesture covering the whole earth atmosphere). It seems to be I dont know if its a refusal or an incapacity to emerge from the mental construction. And the action of this Consciousness (how shall I put it?), it almost pitilessly shows the extent to which the entire mental construction is falseeverything, even apparently spontaneous reactions, all of it is the result of an extremely complex mental construction.
   But this Consciousness is pitiless.

1970-03-25, #Agenda Vol 11, #The Mother, #Integral Yoga
   All that was automatic has almost disappearedwhich has caused a great reduction from the standpoint of capacities; its replaced by a consciousness with a certain power, which didnt exist previously: thats an improvement. But all things considered, well, if I take the ordinary stand, I can no longer do what I used to do when I was twenty, quite obviously. Perhaps I know a hundred thousand times more than I knew, but This body, the body itself knows: it feels, its capable of knowing all that it didnt know then. But from a purely material standpoint (Mother shakes her head, pointing to her bodys incapacity). Could it come back? I dont know. Theres a question mark there. I dont know. And it could last only if the capacities came back; as Sri Aurobindo very wisely put it, who would want to go on in a body that keeps losing all its capacities?3 You know, sight isnt clear anymore, you dont hear clearly anymore, cant speak clearly anymorev anyway you cant walk freely, you can no longer carry a weightall kinds of things.
   Would this, as it is, THIS (Mother pinches the skin of her hands), would it be capable of being transformed by the Force? Can it be done?Well know when its done and not before!

WORDNET



--- Overview of noun incapacity

The noun incapacity has 2 senses (no senses from tagged texts)
                
1. incapacity ::: (lack of intellectual power)
2. incapacity ::: (lack of physical or natural qualifications)




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

2 senses of incapacity                        

Sense 1
incapacity
   => inability
     => cognition, knowledge, noesis
       => psychological feature
         => abstraction, abstract entity
           => entity

Sense 2
incapacity
   => incapability, incapableness
     => inability, unfitness
       => quality
         => attribute
           => abstraction, abstract entity
             => entity




--- Hyponyms of noun incapacity
                                    




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

2 senses of incapacity                        

Sense 1
incapacity
   => inability

Sense 2
incapacity
   => incapability, incapableness










--- Coordinate Terms (sisters) of noun incapacity

2 senses of incapacity                        

Sense 1
incapacity
  -> inability
   => block, mental block
   => stupidity
   => inaptitude
   => incapacity
   => unskillfulness
   => illiteracy, analphabetism
   => uncreativeness
   => incomprehension

Sense 2
incapacity
  -> incapability, incapableness
   => incapacity










--- Grep of noun incapacity
incapacity





IN WEBGEN [10000/4]

Wikipedia - Incapacity Benefit -- A welfare benefit in the United Kingdom
Wikipedia - Prince regent -- Prince who rules in place of a monarch due to incapacity or absence
https://www.goodreads.com/book/show/1701732.Incapacity
Incapacity Benefit


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last updated: 2022-02-02 04:44:33
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