individualize

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missingthough not totally; I know from the psychological standpoint, but there is something other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in Nature and that have the right to exist. Since it was created this way, it must express something of the supreme Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
It is like the story X told me of his guru2 who could comm and the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many crores of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
When I went back to bed, the transitional period lasted 45 minutes. During this time, I tried to locate the role of the individual consciousness on earth. In a flash, I understood its purpose. For you see, as long as the experience lasted, I did not feel any necessity at all of an individuality for this supreme flood to manifest. Then I understood, precisely, that the individuality served to put into contact, in this flood, all that reached out towards what is called Ithis individualized representation of the Divinein order to receive help and support from it, and to be put into contact. I did not say put into contact WITH this flood but put into contact IN this flood, for it was not happening outsidenothing was outside this flood, nothing exists outside it.
And what was really very lovely was the ACCURACY and the power which directed the forces. I watched this for three quarters of an hour: for each thing that presented itself (it could have been someone thinking, something taking place, anything at all), a special little concentration of this flood went exactly onto that point, like a special insistence.

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
Evolution begins with the Inconscient, complete Inconscience; and from this Inconscient a Subconscient gradually emerges that is, a half or quarter-consciousness. There are two different things here. Consider life on earth (because the process is slightly different in the universe); earth-life begins with total Inconscience and little by little what was involved within it works out and changes this Inconscience into semi-consciousness or subconsciousness. At the same time, there is an individual working that awakens the INDIVIDUAL inconscient to an individual semiconsciousness, and here, of course, the individual has controlalthough its not actually individualized because individualization begins with consciousness. The subconscient of plants or animals, for example, isnt individualized; what we call an animals behavior doesnt arise from individualization but from the genius of the species. Consequently, the individual subconscient is something already evolved out of the general Subconscient. But when one descends to accomplish a work of transformationto bring Light into the different layers of life, for instanceone descends into a cosmic, terrestrial Subconscient, not an individual Subconscient. And the work of transformation is done within the wholenot through individualization, but through the opposite movement, through a sort of universalization.
No, what I mean is that as we progress, we automatically become universalized.
--
Years ago, when Sri Aurobindo and I descended together from plane to plane (or from mode of life to mode of life) and reached the Subconscient, we saw that it was no longer individual: it was terrestrial. The rest the mind, the vital and of course the bodyis individualized; but when you descend below this level, thats no longer the case. There is indeed something between the conscious life of the body and this subconscious terrestrial lifeelements are thrown out1 as a result of the action of individual consciousness upon the subconscious substance; this creates a kind of semiconsciousness, and that stays. For example, when people are told, You have pushed your difficulty down into the subconscient and it will resurface, this does not refer to the general Subconscient, but to something individualized out of the Subconscient through the action of individual consciousness and remaining down there until it resurfaces. The process is, so to speak, interminable, even the personal part of it.
Every night, you know, I continue to see more and more astounding things emerging from the Subconscient to be transformed. Its a kind of mixturenot clearly individualizedof all the things that have been more or less closely associated in life. For example, some people are intermingled there. One relives things almost as in a dream (although these are not dreams), one relives it all in a certain setting, within a certain set of symbolic, or at any rate expressive, circumstances. Just two days ago I had to deal with someone (I am actively at work there and I had to do something with him), and upon seeing this person, I asked myself, is he this one or that one? As I became less involved in the action and looked with a more objective consciousness, the witness-consciousness, I saw that it was simply a mixture of both personseverything is mixed in the Subconscient. Already when I lived in Japan there were four people I could never distinguish during my nighttime activitiesall four of them (and god knows they werent even acquainted!) were always intermingled because their subconscious reactions were identical.
In fact, this is what legitimizes the ego; because if we had never formed an ego, we would have lived all mixed up (laughing), now this person, now another! Oh, it was so comical, seeing this the other day! At first it was a bit bewildering, but when I looked closely, it became utterly amusing: two little people with no physical resemblance, yet of a similar typesmall and in short, a similarity. Its like the four men I used to see in Japan: there was an Englishman, a Frenchman, a Japanese and one more, each from a different country; well, at night they were all the same, as if viewed one through the other, all intermingledvery amusing!
But individualization is a slow and difficult process. Thats why you have an ego, otherwise you would never become individualized, but always be (Mother laughs) a kind of public place!
In the end, individualization and the consequent necessity for the egoexists for the return to Divine Consciousness to be conscious and willed, with full, conscious participation.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
It depends upon the level of development, thats what Theon used to say: One goes into trance only when certain links are missing. He saw people as made up of innumerable small bridges, with intermediary zones. If you have an intermediary zone that is undeveloped, he said, a zone where you are not conscious because its not individualized, then you will be in trance when you cross it. Trance is the sign of non-individualization the consciousness is not awake and so your body goes into trance. But if your consciousness is wide awake you can sit, keeping full contact with things, and have the total experience. I could go out of my body with no need of trance, except when Theon wanted me to do a particular work. That was a different business the vital force (not the consciousness, the vital force) had to go out for that work, so the body had to go into trance. But even then. For instance, very often when I am called and go to do something in response, my body does become still, but its not in trance; I can be sitting and, even in the middle of a gesture, suddenly become immobile for a few seconds.7 But I was doing another type of work with Theondangerous work, at thatand it would last for an hour. Then all the bodys vital energy would go out, all of it, as it does when you die (in fact, thats how I came to experience death).
But it isnt necessary to have all those experiences, not at allSri Aurobindo never did. (Theon didnt have experiences, either; he had only the knowledgehe made use of Madame Theons experiences.) Sri Aurobindo told me he had never really entered the unconsciousness of samadhi for him, these domains were conscious; he would sit on his bed or in his armchair and have all the experiences.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
So long as theres no question of physical transformation, the psychological and in large part, the subjective point of view is sufficientand thats relatively easy. But when it comes to incorporating matter into the work, matter as it is in this world where the very starting point is false (we start off in unconsciousness and ignorance), well, its very difficult. Because, to recover the consciousness it has lost, Matter has had to individualize itself, and for that for the form to last and retain this possibility of individualityit has been created with a certain indispensable measure of rigidity. And that rigidity is the main obstacle to the expansion, to the plasticity and suppleness necessary for receiving the Supermind. I constantly find myself facing this problem, which is utterly concrete, absolutely material when youre dealing with cells that have to remain cells and not vaporize into some nonphysical reality, and at the same time have to have a suppleness, a lack of rigidity, enabling them to widen indefinitely.
There have been times, while working in the most material mind (the mind ingrained in the material substance), when I felt my brain swelling and swelling and swelling, and my head becoming so large it seemed about to burst! On two occasions I was forced to stop, because it was (was it only an impression, or was it a fact?) in any event it seemed dangerous, as if the head would burst, because what was inside was becoming too tremendous (it was that power in Matter, that very powerful deep blue light which has such powerful vibrations; it is able to heal, for example, and change the functioning of the organsreally a very powerful thing materially). Well then, thats what was filling my head, more and more, more and more, and I had the feeling that my skull was (it was painful, you know) that there was a pressure inside my skull pushing out, pushing everything out. I wondered what was going to happen. Then, instead of following the movement, helping it along and going with it, I became immobile, passive, to see what would happen. And both times it stopped. I was no longer helping the movement along, you see, I simply remained passive and it came to a halt, there was a sort of stabilization.
--
Then that suppleness. It means a capacity for decrystallizing oneself; the whole span of life given over to self-individualization is a period of conscious, willed crystallization, which then has to be undone. To become a conscious, individualized being there has to be a constant, constant, willed crystallization, in everything; and afterwards, again constantly, the opposite movement has to be madewith an even greater will. But at the same time, the consciousness must not lose the benefit of what has been acquired through individualization.
It is difficult, I must say.

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont know if I am making myself clear. I thought for a time, a very long time, that if Science went to its furthest possible limits (if this is conceivable), it would join up with true Knowledge. In the study of the composition of matter, for exampleby pressing the investigation further and further ona point would be reached where the two would meet. But when I had that experience of passing from the eternal Truth-Consciousness to the consciousness of the individualized world,1 well it appeared impossible to me. And if you ask me now, I think that this possibility of Science pushed to its extreme limits joining up with true Knowledge, and this impossibility of any true conscious connection with the material world are both incorrect. There is something else.
And more and more these days, I find myself facing the whole problem as if I had never seen it before.

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
The end of December. The Force, the Power may act, mind youonly, X as an instrument is barely conscious. It may pass through him I dont say it wont. Because the remarkable point in the meditations (I took a good look this time) is that at the moment of his best, most complete receptivity, I had to come down to Xs most material form to find a formall the rest, there was no more form. Which means the inner being isnt individualized: its identified, merged. And thats precisely what Sri Aurobindo explains so well: the difference between one who identifies with the Supreme through self-annihilation and one who can express the Supreme (gesture of pulling downward) in a perfected being and everywhere. Thats what makes the whole difference. Of X there remained only the outer husk, so to say (a coarse enough husk, besides, thick and heavy, with very heavy vibrations), it was there, sitting in front of me and empty: the consciousness was gone (gesture showing the consciousness spread out or dissolved in the Infinite). So his power acts in an almost mediumistic manner, which means that when it is X who speaks, its something quite ordinary, but the Force can come through him.
But curiously enough, that yantram seems to exasperate the physical mind.

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
He has a political attachment to the dogma. For instance, after one of my conversations (I had a good number of conversations with him, three or four, on the mental level, and perfectly objective because his reactions were unexpected; to me they were very spontaneous, in the sense that I received answers that werent at all those I might have expectedwhich proves it was genuine), but for example, before his election, I met him once (there is a part of his mental being, a higher intelligence, thats very well formed, conscious, individualized), and I had a spontaneous conversation that I hadnt sought and which was very interesting. But at one point, I replied to something he said, and I told him with the force I have there [on that higher plane], The Lord is everywhereeven in hell the Lord is there. And then it caused such a violent reaction in him that, pfft! he vanished. I found it very striking. I dont know the dogma, but it seems that in hell, according to the Catholics, whats worse than suffering, the fire and all that, is the absence of the Lord. It seems its a dogma that the Lord is absent from hell; and me, I was speaking of universal Oneness and I told him that.
There is another thing I remember very clearly, which struck me. It was after his election (but long before his trip to India was decided upon): he had come to India and he came to Pondicherry to meet me (not to meet me: he had come to Pondicherry, then he came and met me). Once in Pondicherry, he came and I saw him there, in the room where I receive people. We had a long conversation, a very long and interesting conversation, and suddenly (it was towards the end, it was time for him to go), when he rose, he was preoccupied by something. He told me, When you speak to your children about me, what will you tell them? You understand, the ego showing itself. So I looked at him (Mother smiles) and said, I will only tell them that we have been in communion in our love for the Supreme. Then he relaxed and left. It struck me. These things are very objective.

0 1966-11-03, #Agenda Vol 07, #The Mother, #Integral Yoga
Its generally fragmentsfragments of life that were individualized, and when in the present life you follow a normal development with the [various beings] gathering around the central consciousness, all those elements come back to gather together. They come back, each with its own memories. For instance, I had a memory like that (I tell you, Ive had hundreds of them) when I was very young (I must have been twenty or so). It wasnt at night, but I was lying down, resting: suddenly I felt myself riding a horse, with tremendous warlike power and the sense a will for victory and the POWER of victory. And I felt as if I was riding a horse: I saw a white horse, I saw my legs, with riding breeches, you understand, and a red velvet costume. And there I was, at a gallop. I couldnt tell what the head was like or anything, naturally! And also, the crowd, the armies, and the rising sun. It was so strong, the sense that it was the sense of the will for victory and the POWER of victory. It came just like that. Then, sometime later, I read somewhere the story of Murat (I forget I think his victory was Magenta3 I no longer remember all that), and I immediately understood that my vision was at the moment of launching the battle: he had an inner call to a Power, so there was an identification [with Mothers power], and thats what I remembered and what came back. If I said (as the Theosophists tell you), I was Murat, it would be stupid. But it was a consciousness coming back. It was so strong! The impression lasted long enough, with the sense of the battle but above all the sense of that POWER making you invincible. It was interesting, because at the time (it was just in the beginning, I was beginning to take interest in these things and I had just come across the Cosmic teaching), I was convinced that a womans psychic being was always reincarnated in a woman and a mans psychic being was always reincarnated in a man (many schools teach that; Thon too believed so, he insisted on it). So it came as a surprise, because it wasnt in conformity with what I thought (!). Afterwards (long afterwards), I realized that naturally all those dogmas were nonsense, but
It fits with what I told you last time: the STATES OF CONSCIOUSNESS are what reincarnate, evolving, developing, growing more perfect. Thats rather how it was, thats how that memory came. Its like that with many memories. And I know that to say states of consciousness are what reincarnate, to adopt that as the sole explanation would be incorrectits absolutely incorrect but its one way of looking at the question beyond the sense of the little personality. It broadens the consciousness: one has in oneself things far more universal and far less limited than personal experiences. Just as in life some people have an exceptional life, in the same way they also have exceptional moments in their life, when they no longer are one single little person: they are a force in action. Thats how it is.

0 1967-03-07, #Agenda Vol 08, #The Mother, #Integral Yoga
One who has an individualized psychic being can survive even in the midst of collective catastrophes, if such is the choice of his soul.
How is the soul conscious of being and existing after death, once it is separated from its physical, vital and mental beings?

0 1967-06-14, #Agenda Vol 08, #The Mother, #Integral Yoga
Its more difficult however, to live without the psychic being. The psychic being, of course, is the covering the individualized coveringbetween the eternal soul and the transitory body; and it becomes formed, individualized, it becomes more and more individually conscious. When that leaves the body, the rest generally follows. But I myself have had the experience of doing it deliberately, so I KNOW. One has to know how to do it, but it can be done. My psychic being stayed here with Sri Aurobindo, and I left with my mental, vital and physical beings. It was a slightly precarious condition. But as I also kept the contact quite consciously, it could be done.
What people call death I see lots of people who to me are living dead (they are those who are without their psychic being, or even those who have no contact with their soul). But to know that, one must have the inner vision. But what people call death, that is, the decomposition of the cells and dissolution of the form, is when the most material vital subdegree, which brings into contact with Lifewith the vital force, lifegoes out. That is how death occurs in animals, for example. And that vital subdegree generally goes away when the external organism is unable to continuewhen, for instance, its cut in two or the heart has been removed, or anyway when something quite radical has happened to it! Because some people have met with accidents and had many parts missing, yet they lived on. But even cardiac arrest I can say, even that doesnt necessarily mean death, since after stopping, the heart can start up again. Those who have the material knowledge tell you that during a few I dont know if it is a few seconds or a few minutes, the heart can start up again; after that, decomposition sets in. With decomposition its over, naturally.

0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
The body consciousness has become individualized and at the same time independent, which means it can enter other bodies and feel quite at ease there. I made the experiment one day (I made, it wasnt the body that made it, it was made to make it, precisely by this Consciousness) of entering three or four people like that, one after another, and of feeling in each one the BODYs way of being: it wasnt at all a vital or mental entry, it was a bodily entry. And that was really interesting. There were three or four people here perhaps Ive already told you?
Just an allusion.

0 1969-05-17, #Agenda Vol 10, #The Mother, #Integral Yoga
You know that I used to see Pavitra every day, in the evening. He was in a poor state. But I had been forewarned (long ago) that his inner being was waiting for A.1 to return before it would leave. I dont know whether he was aware of something in his outward consciousness, but at any rate he had never said anything. But I knew The day A. arrived, that very day [May 13], just before coming here, Pavitra fell down. He came here with quite a few scratches. I thought it would stop there, but the day after A.s arrival (I dont remember, I never keep a clear memory of dates), at any rate between the 15th and 16th, at night, after 9 (I didnt look at the time, so I dont know precisely, but I was on my bed), Pavitras whole individualized consciousness (but not in a form), his conscious, fully awakened consciousness, down to all that can come out of the cells, began to come and enter into me according to the ancient, the very old yogic practice of merging into the Supremein that way, that practice. It came while I was lying on my bed; it began, and it was so material that there was a very strong friction in all the cells, everywhere. It went on for three hours. After three hours, it became not exactly still, but no longer active. Then, the next morning, I saw A. (it was on the 16th), I saw A. at about 8:30 (naturally, Pavitra had been in bed since the day before, they had put him to bed), and in the morning, A. told me that just as he was about to come here, Pavitra opened his eyes and looked at him So I told him, I dont know, but with a yogic knowledge of the process, quite an extraordinary knowledge (he had never boasted of having it), his conscious being melted last night and entered my body, this body2 I told him, Well see. But half an hour later, they told me that just as I was talking with A., the doctor declared he had left.
Have you seen him? I am told he looks very good.

0 1970-03-28, #Agenda Vol 11, #The Mother, #Integral Yoga
This morning for two or three hours, I had a curious experience (the body). Once it had the experience that each (what could I call it? It wasnt a person, it was like an individualized aggregate), each aggregate had its own essential way (not as it is now, as it IS or ought to be), its own way of understanding and manifesting the Supreme, the Divine, and that was what made its own individuality, its particular way of being. And all those ways put together were roughly a reproduction of the total Divine but each way has to understand that its only ONE way and that all other ways are just as true as itself. But it was the body which understood that! It felt it very clearly, for several hours. ONE way And then, it was so amusing, because (laughing) it said, Yes, yes, as for me, I am the way that wants EVERYTHING to be harmonious! It said that, repeated it again and again: I am the way that wants EVERYTHING to be harmonious. It understood, it understood that; it didnt bother it in the least that there should be millions and billions of other ways that was ITS way.
Everything, but everything should be harmoniousharmony, harmony, harmony. Something (words are very, very dry, very hollow) somethinga vibration it knows well, a vibration which, for it, is the expressed combination of Love and Harmony. But love is small and harmony is small. The two together (along with something else) make up its way of being in the universe.

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
In the present section we shall confine our attention to but a single feature of this traditional psychology the most important, the most emphatically insisted upon by all exponents of the Perennial Philosophy and, we may add, the least psychological. For the doctrine that is to be illustrated in this section belongs to autology rather than psychologyto the science, not of the personal ego, but of that eternal Self in the depth of particular, individualized selves, and identical with, or at least akin to, the divine Ground. Based upon the direct experience of those who have fulfilled the necessary conditions of such knowledge, this teaching is expressed most succinctly in the Sanskrit formula, tat tvam asi (That art thou); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being is to discover the fact for himself, to find out Who he really is.
The more God is in all things, the more He is outside them. The more He is within, the more without.

1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
But its use is not as the mind imagines in the arrogance of its knowledge and discoveries, for the mind always mistakes the instrument for the Master. We thought that the mental tool was both end and means, and that that end was an increasing, ever more triumphant and rigorous mastery over the mental field, which it has colonized with marvelous cities and less marvelous suburbs. But that is only a secondary end, a turbulent by-product, and it turns out that the major effect of the Mind in man has not been to make him more intelligent (intelligent with respect to what? The mouse in its hole has the perfect intelligence for its own terrain), but to individualize him within his own species and endow him with the power to change while the other species were invariable and only individualized as a general type and finally to make him capable of casting a look at what exceeds his own condition. With this individualization and power of variation began the errors of man, his sins, his afflicting dualities; yet his capacity for error is also a secret capacity for progress, which is why all our moralities based on right or wrong and all our flawless heavens have failed and will forever fail if we were flawless and irreproachable, we would be a stagnant and infallible species, like the shellfish or the opossum. In other words, the Mind is an instrument of accelerated evolution, an evolver. In fifty years of scientific development, man has progressed more than during all the prescientific milleniums. But progress in what sense? To be sure, not in the sense of the fallacious mastery, nor in the quality of life or the degree of comfort, but in the sense of the mental saturation of the species. One cannot leave a circle unless one has individually and collectively exhausted the circle. One cannot step alone onto the other side; either everybody does it (or is capable of doing it) or nobody does it; the whole species goes together, because there is but one human Body. Instead of a handful of initiates scattered among a semianimal and ignorant human mass, the entire species is now undergoing its initiation or, in evolutionary terms, its supreme variation. We have not passed through the mental circle for the sake of sending rockets to the moon, but in order to be individually, innumerably and voluntarily capable of effecting the passage to the next higher circle. The breaking of the circle is the great organic Fact of our times. All the dualities and opposite poles, the sins of virtue and the virtues of sin, all this dazzling chaos were the instruments of the Work, the tensors, we could say, bending us to the breaking point against a wall of iron which is a wall of illusion. But the illusion falls only when one decides to see it.
That is where we are. The illusion is not dead; it even rages with unprecedented violence, equipped with all the arms we have so obligingly polished up for it. But these are the last convulsions of a colossus with feet of clay which is actually a gnome, an oversized, overoutfitted gnome. The ancient sages of India knew it well. They divided human evolution into four concentric circles: that of the men of knowledge (Brahmins), who lived at the beginning of humanity, in the age of truth; that of the nobles and warriors (Kshatriya), when only three fourths of the truth was left; that of the merchants and middle class (Vaishya), who had only half of the truth; and finally ours, the age of the little men, the Shudra, the servants (of the machine, of the ego, of desire), the great proletariat of regimented liberties the Dark Age, Kali Yuga, when no truth is left at all. But because this circle is the most extreme, because all the truths have been tried and exhausted, and all possible roads explored, we are nearing the right solution, the true solution, the emergence of a new age of truth, the supramental age Sri Aurobindo spoke of, like the buttercup breaking its last envelope to free its golden fruit. If the parallel holds true between the collective body and our human body, we could say that the center governing the age of the sages was located at the level of the forehead, while that of the age of the nobles was at the level of the heart, that of the age of the merchants, at the stomach, and the one governing our age is at the level of sex and matter. The descent is complete. But that descent has a meaning a meaning for matter. Had we stayed forever at the forehead level of the divine truths of the mind, this earth and body would never have been changed, and we would have probably ended up escaping into some spiritual heaven or nirvana. Now, everything must be transformed, even the body and matter, since we are right in it. Ironically, this is the greatest service this dark, materialistic and scientific age may have rendered us: to compel such a plunge of the spirit into matter that it had either to lose itself in it or to be transformed with it. Absolute darkness is but the shadow of a greater Sun, which digs its abysses in order to raise up a more stable beauty, founded on the purified base of our earthly subconscious and seated erect in truth down to the very cells of our bodies.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
engender more individualized beings. The Enuma elish itself does not spend much time fleshing out the
specific characteristics of these forces of life, as it is concentrating on a more general story. Lahmu and

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
fore individualized, it meets sensory stimuli coming from out-
side not with any aptitudes, but with specific ones, and this

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The biographies of the saints testify unequivocally to the fact that spiritual training leads to a transcendence of personality, not merely in the special circumstances of battle, but in all circumstances and in relation to all creatures, so that the saint loves his enemies or, if he is a Buddhist, does not even recognize the existence of enemies, but treats all sentient beings, sub-human as well as human, with the same compassion and disinterested good will. Those who win through to the unitive knowledge of God set out upon their course from the most diverse starting points. One is a man, another a woman; one a born active, another a born contemplative. No two of them inherit the same temperament and physical constitution, and their lives are passed in material, moral and intellectual environments that are profoundly dissimilar. Nevertheless, insofar as they are saints, insofar as they possess the unitive knowledge that makes them perfect as their Father which is in heaven is perfect, they are all astonishingly alike. Their actions are uniformly selfless and they are constantly recollected, so that at every moment they know who they are and what is their true relation to the universe and its spiritual Ground. Of even plain average people it may be said that their name is Legionmuch more so of exceptionally complex personalities, who identify themselves with a wide diversity of moods, cravings and opinions. Saints, on the contrary, are neither double-minded nor half-hearted, but single and, however great their intellectual gifts, profoundly simple. The multiplicity of Legion has given place to one-pointedness not to any of those evil one-pointednesses of ambition or covetousness, or lust for power and fame, not even to any of the nobler, but still all too human one-pointednesses of art, scholarship and science, regarded as ends in themselves, but to the supreme, more than human one-pointedness that is the very being of those souls who consciously and consistently pursue mans final end, the knowledge of eternal Reality. In one of the Pali scriptures there is a significant anecdote about the Brahman Drona who, seeing the Blessed One sitting at the foot of a tree, asked him, Are you a deva? And the Exalted One answered, I am not. Are you a gandharva? I am not, Are you a yaksha? I am not. Are you a man? I am not a man. On the Brahman asking what he might be, the Blessed One replied, Those evil influences, those cravings, whose non-destruction would have individualized me as a deva, a gandharva, a yaksha (three types of supernatural being), or a man, I have completely annihilated. Know therefore that I am Buddha.
Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.

1.04 - Body, Soul and Spirit, #Theosophy, #Alice Bailey, #Occultism
What is here called sensation is only a part of the soul being. (The expression sentient-soul is chosen for the sake of simplicity.) Connected with sensations are the feelings of desire and aversion, impulses, instincts, passions. All this bears the same character of individualized life as do the sensations, and is, like them, dependent on the corporality.
Just as the sentient-soul enters into mutual action and reaction with the body, so does it also with thinking, with the spirit. Thought, among other things, is of immediate service to it. Man forms thoughts about his sensations.
--
an I and living as I will be called spirit-self, because it manifests as the I, or ego, or "self" of man. ("Spirit-self" signifies the same as that which in theosophical literature is called "Higher manas." The Sanscrit word "manas" is related to the English word "man," and the German word "Mensch," and signifies the human being in so far as he is a spiritual being.) The difference between the "spirit-self" and the "consciousness-soul" can be made clear in the following way. The consciousness-soul is the bearer of the self-existent truth which is independent of all antipathy and sympathy, the spirit-self bears within it the same truth, but taken up into and enclosed by the I, individualized by the latter and absorbed into the independent being of the man. It is through the eternal truth becoming thus individualized and bound up into one being with the I, that the I itself attains to eternity.
The spirit-self is a revelation of the spiritual world within the I, just as from the other side sensations are a revelation of the physical world within the I. In that which is red, green, light, dark, hard, soft, warm, cold, one
--
The I of man, which comes to life in the soul, draws in messages from above, from the spirit world through intuitions, just as through sensations it draws in messages from the physical world. By doing this it makes the spirit world the individualized life of its own soul, even as it does the physical world by means of the senses. The soul, or the I flaming forth in it, opens its portals on two sides, toward the corporal and toward the spiritual. Now as just the physical world can only give information about itself to the ego, because it builds out of physical materials and forces a body in which the conscious soul can live and possess organs for perceiving the corporal world outside
p. 49

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Below the Abyss is the Ruach, the Intellect, that part of one's individualized consciousness which becomes aware of things, desires them, and tries to attain them. It is a
" machine " created, evolved, or invented by the Self for

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
represents one type of experience (we may think we have many experiences, but it is always the same one), and through the accumulation of many types of experiences the psychic being gradually acquires an individuality, increasingly strong and conscious and vast, as if it really began to exist only after going through a whole range of human experiences. The more it grows, the more individualized the consciousness-force in us becomes, and the more the psychic tension will increase and push, until the day it no longer needs its frontal chrysalis, and it breaks out into the open. At that point, the psychic becomes directly aware of the world around it; it becomes the master of the nature instead of being its sleeping prisoner; consciousness becomes the master of its force instead of remaining embroiled in the force. Yoga is in fact that point of our development when we move from the endless meanderings of natural evolution to a self-conscious and controlled evolution; it is a process of concentrated evolution.
As we see, there are many degrees of development, from the ordinary man in whom the psychic is merely a latent possibility, to the fully awakened being. Without reincarnation, it would be hard to account for the dramatic difference of degrees among souls for example, between that of a pimp and that of Dante or Francis of Assisi, or simply between that of a man who searches and an economic philistine, as Sri Aurobindo put it unless one believes that spiritual development is merely a matter of education, environment, or heredity (which is obviously not the case, since this would imply that only the offspring of "respectable" families would have souls, while three-fourths of an "unenlightened" humanity would be doomed to eternal damnation). The very nature of our humanity, says Sri Aurobindo, supposes a varying constituent past for the soul as well as a resultant [earthly] future.87 And if, despite the evidence, we persist in thinking that man has only one life at his disposal, we encounter an 87

1.08 - Independence from the Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
independent of illnesses, and, to a large extent, independent of food and sleep, once it has discovered the inexhaustible reservoir of the great Force of Life; it can even be independent of the body. When the current of consciousness-force in us is sufficiently individualized, we find that we can detach it not only from the senses and the objects of the senses, but also from the body. First in our meditations, which are the primary training ground prior to natural mastery, we observe that 93
Letters on Yoga, 22:314

1.08 - The Splitting of the Human Personality during Spiritual Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
Thus the organs of thinking, feeling, and willing become individualized; their connection henceforth is not maintained by laws inherent in themselves, but must be managed by the awakened higher consciousness of the individual. This, then, is the change which the student observes coming over him: that no connection arises of itself between an idea and a feeling or a will-impulse, unless he himself provides one. No impulse urges him from thought to action unless he himself in freedom give rise to this impulse. He can henceforth confront, devoid of feeling, a fact which before his training would have filled him with glowing love or bitter hatred; and he can remain impassive at the thought which formerly
p. 224

1.09 - Fundamental Questions of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
uppermost layer of his unconscious, is far less individualized, the reason
being that a man is distinguished from his fellows more by his virtues than

1.09 - SELF-KNOWLEDGE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The importance, the indispensable necessity, of self-knowledge has been stressed by the saints and doctors of every one of the great religious traditions. To us in the West, the most familiar voice is that of Socrates. More systematically than Socrates the Indian exponents of the Perennial Philosophy harped on the same theme. There is, for example, the Buddha, whose discourse on The Setting-Up of Mindfulness expounds (with that positively inexorable exhaustiveness characteristic of the Pali scriptures) the whole art of self-knowledge in all its branchesknowledge of ones body, ones senses, ones feelings, ones thoughts. This art of self-knowledge is practised with two aims in view. The proximate aim is that a brother, as to the body, continues so to look upon the body, that he remains ardent, self-possessed and mindful, having overcome both the hankering and dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each that he remains ardent, self-possessed and mindful, without hankering or dejection. Beyond and through this desirable psychological condition lies the final end of man, knowledge of that which underlies the individualized self. In their own vocabulary, Christian writers express the same ideas.
A man has many skins in himself, covering the depths of his heart. Man knows so many things; he does not know himself. Why, thirty or forty skins or hides, just like an oxs or a bears, so thick and hard, cover the soul. Go into your own ground and learn to know yourself there.
--
Spiritual progress is through the growing knowledge of the self as nothing and of the Godhead as all-embracing Reality. (Such knowledge, of course, is worthless if it is merely theoretical; to be effective, it must be realized as an immediate, intuitive experience and appropriately acted upon.) Of one great master of the spiritual life Professor tienne Gilson writes: The displacement of fear by Charity by way of the practice of humilityin that consists the whole of St. Bernards ascesis, its beginning, its development and its term. Fear, worry, anxiety these form the central core of individualized selfhood. Fear cannot be got rid of by personal effort, but only by the egos absorption in a cause greater than its own interests. Absorption in any cause will rid the mind of some of its fears; but only absorption in the loving and knowing of the divine Ground can rid it of all fear. For when the cause is less than the highest, the sense of fear and anxiety is transferred from the self to the causeas when heroic self-sacrifice for a loved individual or institution is accompanied by anxiety in regard to that for which the sacrifice is made. Whereas if the sacrifice is made for God, and for others for Gods sake, there can be no fear or abiding anxiety, since nothing can be a menace to the divine Ground and even failure and disaster are to be accepted as being in accord with the divine will. In few men and women is the love of God intense enough to cast out this projected fear and anxiety for cherished persons and institutions. The reason is to be sought in the fact that few men and women are humble enough to be capable of loving as they should. And they lack the necessary humility because they are without the fully realized knowledge of their own personal nothingness.
Humility does not consist in hiding our talents and virtues, in thinking ourselves worse and more ordinary than we are, but in possessing a clear knowledge of all that is lacking in us and in not exalting ourselves for that which we have, seeing that God has freely given it us and that, with all His gifts, we are still of infinitely little importance.

1.09 - Sleep and Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
there are all possible degrees in sleep and death, as in life, from the complete zombie to the fully awake and individualized consciousness.
Therefore, there are no general rules regarding sleep and death,
--
vibrations rather than others, in accord with its own social environment, tradition, education, etc. As a general rule, in sleep or in death, we go by affinity to those places or planes with which we have already established a relationship. This is the elementary stage when the consciousness is not truly individualized; although it may be mentally refined and cultivated, it thinks more or less like everyone else, feels like everyone else, and lives like everyone else: it is merely a temporary aggregate whose continuity does not extend beyond the body in which everything is centered. When this bodily center dies,
everything scatters into small vital, mental, and other fragments,

1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Spiritual grace originates from the divine Ground of all being, and it is given for the purpose of helping man to achieve his final end, which is to return out of time and selfhood to that Ground. It resembles animal grace in being derived from a source wholly other than our self-conscious, human selves; indeed, it is the same thing as animal grace, but manifesting itself on a higher level of the ascending spiral that leads from matter to the Godhead. In any given instance, human grace may be wholly good, inasmuch as it helps the recipient in the task of achieving the unitive knowledge of God; but because of its source in the individualized self, it is always a little suspect and, in many cases, of course, the help it gives is help towards the achievement of ends very different from the true end of our existence.
All our goodness is a loan; God is the owner. God works and his work is God.
--
Chinese verbs are tenseless. This statement as to a hypothetical event in history refers at the same time to the present and the future. It means simply this: that with the rise of self-consciousness, animal grace is no longer sufficient for the conduct of life, and must be supplemented by conscious and deliberate choices between right and wrongchoices which have to be made in the light of a clearly formulated ethical code. But, as the Taoist sages are never tired of repeating, codes of ethics and deliberate choices made by the surface will are only a second best. The individualized will and the superficial intelligence are to be used for the purpose of recapturing the old animal relation to Tao, but on a higher, spiritual level. The goal is perpetual inspiration from sources beyond the personal self; and the means are human kindness and morality, leading to the charity, which is unitive knowledge of Tao, as at once the Ground and Logos.
Lord, Thou has given me my being of such a nature that it can continually make itself more able to receive thy grace and goodness. And this power, which I have of Thee, wherein I have a living image of thine almighty power, is free will. By this I can either enlarge or restrict my capacity for Thy grace.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
not an individualized human intelligence: it sees in larger
spaces, it has another vision and cognition, other terms of

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
anations or individualized personalities, among them Kali
or Durga, were great warriors. She carried above her eye

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The false or at best imperfect salvations described in the Chandogya Upanishad are of three kinds. There is first the pseudo-salvation associated with the belief that matter is the ultimate Reality. Virochana, the demonic being who is the apotheosis of power-loving, extraverted somatotonia, finds it perfectly natural to identify himself with his body, and he goes back to the other Titans to seek a purely material salvation. Incarnated in the present century, Virochana would have been an ardent Communist, Fascist or nationalist. Indra sees through material salvationism and is then offered dreamsalvation, deliverance out of bodily existence into the intermediate world between matter and spirit that fascinatingly odd and exciting psychic universe, out of which miracles and foreknowledge, spirit communications and extra-sensory perceptions make their startling irruptions into ordinary life. But this freer kind of individualized existence is still all too personal and ego-centric to satisfy a soul conscious of its own incompleteness and eager to be made whole. Indra accordingly goes further and is tempted to accept the undifferentiated consciousness of deep sleep, of false samadhi and quietistic trance, as the final deliverance. But he refuses, in Brahmanandas words, to mistake tamas for sattvas, sloth and sub-consciousness for poise and super-consciousness. And so, by discrimination, he comes to the realization of the Self, which is the enlightenment of the darkness that is ignorance and the deliverance from the mortal consequences of that ignorance.
The illusory salvations, against which we are warned in the other extracts, are of a different kind. The emphasis here is upon idolatry and superstitionabove all the idolatrous worship of the analytical reason and its notions, and the superstitious belief in rites, dogmas and confessions of faith as being somehow magically efficacious in themselves. Many Christians, as Law implies, have been guilty of these idolatries and superstitions. For them, complete deliverance into union with the divine Ground is impossible, either in this world or posthumously. The best they can hope for is a meritorious but still egocentric life in the body and some sort of happy posthumous longevity, as the Chinese call it, some form of survival, paradisal perhaps, but still involved in time, separateness and multiplicity.

1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
These two conceptions are not mutually exclusive, and survival may be the joint product of a persistent consciousness and a modification of the psychic medium. If this is so, it is possible for a given human being to survive in more than one posthumous form. His soul the non-personal ground and principle of past and future personalitiesmay go marching on in one mode of being, while the traces left by his thoughts and volitions in the psychic medium may become the origin of new individualized existences, having quite other modes of being.
next chapter: 1.15 - SILENCE

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
222 - For Sri Aurobindo, human psychological divisions follow our evolutionary ascent, which seems logical since it is in Matter, and beginning with it, that increasingly higher forms of consciousness have manifested. The Inconscient then represents our material, bodily base (Sri Aurobindo prefers to call it "Nescience," since this Inconscient is not really unconscious), while the Subconscient encompasses our earthly past and the Superconscient our future. Within these three zones rise the various universal planes of consciousness (which Sri Aurobindo sometimes calls "subliminal" in order to distinguish them from the subconscient, whose consciousness is very limited or very dim, sub-conscious, whereas the subliminal planes are full of highly conscious forces). The "personal" portion of these various zones is but a thin layer: our own body, plus whatever we have been able to individualize or colonize in this life and in previous lives.

The Limits of Psychoanalysis

--
Such is the price for transforming life, otherwise we merely poeticize and spiritualize on the peaks, while below the old life keeps bumping along. In practice, the downward movement is never created by an arbitrary mental decision; the less the mind interferes in this, the better. Besides, one wonders how the Mind could ever "descend," comfortably seated, as it is, behind its little desk. It is the awakened and individualized consciousness-force in us that does all the work, automatically. The moment we have attained a certain intensity of consciousness and light, it automatically exerts a pressure on the rest of our nature, which results in corresponding reactions of obscurity or resistance. It is as if an overdose of oxygen were abruptly pumped into the ocean's underworld: the deep-sea creatures would struggle frantically, or even explode. This reversal of consciousness is strange indeed, as if going from a well-lighted room to the same room filled with darkness, or from a joyous room to the same room riddled with pain: everything is the same, and yet everything is changed. As if it were the same force, the same vibratory intensity perhaps even the same vibration but with a minus sign in front of it instead of a plus sign. One can then observe, almost step by step, how love changes into hate, for example, or how the pure becomes impure; everything is the same, only reversed. Yet, as long as our psychological states are merely the reverse of one another, and our good the back side (perhaps we should say the front side?) of evil, life will never change.
Something radically different is needed another type of consciousness. All the poets and creative geniuses have known these swings of consciousness. Even as he experienced his Illuminations, Rimbaud visited strange realms that struck him with "terror"; he, too, went through the law of dark inversion. But instead of being unconsciously tossed from one extreme to another, of ascending without knowing how and descending against his will, the integral seeker works methodically, consciously, without ever losing his balance, and, above all, with a growing confidence in the Consciousness-Force, which never initiates more resistance than he can meet, and never unveils more light than he can bear. After living long enough from one crisis to the next, we will ultimately discern a pattern in the action of the Force, and will notice that each time we seem to leave the ascending curve or even lose something we had achieved, we ultimately retrieve the same realization, but on a higher, more expanded level, made richer by the part that our "fall" has added; had we not "fallen," this lower part would never have become integrated into our higher ones. Perhaps it was the same collective process that brought about Athens' fall, so that some old barbarians, too, might be exposed to Plato. The integral yoga does not follow a straight line rising higher and higher out of sight, toward a smaller and smaller point, but, according to Sri Aurobindo, a spiral that slowly and methodically annexes all the parts of our being in an ever vaster opening based upon an ever deeper foundation. Not only will we observe a pattern behind this Force, or rather this Consciousness-Force, but also regular cycles and a rhythm as certain as that of the tides and the moons. The more we progress, the wider the cycles, and the closer their relationship with the cosmic movement itself until the day when we can perceive in our own descents the periodical descents of consciousness on earth, and in our own difficulties all the turmoil, resistance and revolt of the earth. Eventually, everything will become so intimately interconnected that we will be able to read in the tiniest things, the most insignificant events of daily life or the objects nearby, the signs of vaster depressions that will sweep over all men and compel their ascent or descent within the same evolutionary wave.

1.15 - The Transformed Being, #On the Way to Supermanhood, #Satprem, #Integral Yoga
What will that supramental body be like, that life divine on earth? Here again, miracles will turn out to be the simple nature of the world and the new life to follow a divine logic, the logic of the divine truth of matter. What will be is already here, crude, coarse, scarcely aware of itself, limited by our own limited vision, for truly the world is a vision being unveiled. That stupendous, innumerable, inexhaustible Energy, that Consciousness-Force, that immense Harmony we are cut from barricaded as we are in an egoistic little body, confined in a little quiver of desire and pain will flow through us unimpeded, because our self will have become the world's self, our mind the transmitter of the great rhythm, our heart the diffuser of the great throbbing of oneness, our law the one sunlit Law that moves the worlds, and our body the symbol of the great earthly body. There will be no more false note in us, no more personal screen, no more distorting glass, no more egoistic will, but the one Will that moves the worlds and the one note that makes the spheres sing. The Harmony will then be able to flow at all the levels of our body, directly, mightily, purely. The little centers of consciousness,54 the chakras of the various plexuses, will have become powerful condensers of the cosmic Energy, its projectors onto matter. They will nourish our own body directly the way today food nourishes us indirectly and heavily. They will each receive the exact vibration corresponding to their function, the light frequency corresponding to their action: the rays of the instant will-thought that executes, the flashes of the truth-vision that puts things into place and opens up and frees the truth of each being, each object, each circumstance, the sun of the heart that heals, the flood of Life-Force that sweeps away obstacles, the great ray of the original Force that fashions matter by the truth of matter. All the nerves, tissues, cells that we have demechanized, purified, freed from their congestion of unconsciousness will become free channels for the supramental Force and will flood our body with the lights of the Spirit, with the Joy of the Spirit, with the immortal nectar until the day this golden Influx is sufficiently concentrated and individualized to replace the heavy functioning of the organs and shows through all the pores of the old skin, permeating and transmuting the gross body, or reabsorbing it into its solar blaze, as the powerful gravitation of atoms reabsorbs the particles and frees their body of radiant energy.
We know nothing, nothing at all of the ultimate movement! But it will take place, as unavoidably as the laburnum pod bursts open to release its golden cascade. The mortal body will have finished its work, which was to generate an immortal body on earth by its own cry and to reveal the Spirit forever contained in its dark cells.

1.16 - PRAYER, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Adoration is an activity of the loving, but still separate, individuality. Contemplation is the state of union with the divine Ground of all being. The highest prayer is the most passive. Inevitably; for the less there is of self, the more there is of God. That is why the path to passive, or infused contemplation is so hard and, for many, so painfula passage through successive or simultaneous Dark Nights, in which the pilgrim must the to the life of sense as an end in itself, to the life of private and even of traditionally hallowed thinking and believing, and finally to the deep source of all ignorance and evil, the life of the separate, individualized will.
next chapter: 1.17 - SUFFERING

1.16 - The Season of Truth, #On the Way to Supermanhood, #Satprem, #Integral Yoga
The secrets are simple, we have said, and we wonder if that difficult transmutation, that complex alchemy, those thick manuals and mysterious initiations, those educated austerities and spiritual exercises, those meditations and retreats and tortured breathing, that whole labor of the spirit are not actually the labor of the mind trying to make it difficult, tremendously difficult, so it can inflate itself further, and then glory in untying the enormous knot it had itself tied. If things are too simple, it does not believe in them, because it has nothing to do because it yearns to do, at all costs. That is its food and livelihood its ego's livelihood. But that mental inflation and pontification may hide from us an utter simplicity, a supreme facility, a supreme nondoing that is the art of doing well. We have had to do and do again, tramp around the trails of the mind to individualize a fragment of that formidable, immense Consciousness-Force, that universal Energy-Harmony, to make it self-conscious, as it were, in one form and in billions of forms. But has not the time come, at the end of the little flame's long journey, to break the mold that helped us to grow and rediscover the totality of Consciousness and Energy and Harmony in one small center of being, a little point of matter, in one clear little note, and to let That do, That change our eyes, That permeate our tissues, That widen our substance to let a supreme Child who runs over the great prairies of the world play in us and for us, if we want, because he is us? This difficult transmutation may not be so difficult after all. It must be as simple as truth, simple as a smile, simple as a child at play. Perhaps everything hinges simply on whether we wish to take the path of difficulty the path of the mind desperately inflating itself to try to blow itself up to the size of the universe, the path of the buts and whys and hows and all the implacable laws that choke us time and again in our mental straitjacket or the path of an unknown little something stealing through the air, sparkling in the air, winking at every street corner and every encounter, in everything, all the trifles of the day, as though carrying us along in an indescribable golden wake in which everything is easy and simple and miraculous we are right in the midst of the miracle! We are in the full supramental season. It is knocking at all our closed windows, at our countries, our hearts, our crumbling systems, our shaky laws, our faltering wisdoms, in our thousands of ills that keep coming out, our thousands of little lies abandoning the skiff in distress it is softly slipping its golden skiff beneath the old specious appearances, it is growing its unexpected buds beneath the old rags, awaiting a tiny little crack to spring out into the open, a tiny little call. The transmutation is not difficult; it is all there, already done, only waiting for us to open our eyes to the unreality of misery and falsehood and death and our impotence to the unreality of the mind and the laws of the mind. It is waiting for our radical saltus into that future of truth, our mass uprising against the old cage, our general strike against the Machine. Oh! let us leave it to the elders, the old elders of the old world, the old believers in misery and suffering and the bomb and the gospel and the millions of gospels that struggle for a share of the world, to run their old squeaky machine for a few more days, to quarrel over borders, argue over reforms of the rot, debate agreements of disagreement, stockpile bombs and false knowledge and libraries and museums, preach good and evil, preach the friend and the enemy, preach country and no-country, build more and more machines and supermachines and rockets to the moon and misery for every pocketbook let us leave to them the last convulsions of the falsehood, the last cries of the rot, we who do not care about countries, borders, machines and all that walled-in future, we who believe in a light and inexpressible something that is pounding at the doors of the world and pounding in our hearts, in a completely new future, completely clear and vibrant and marvelous, without borders, without laws, without gospels, beyond all their possibilities and impossibilities, their good and evil, their small countries and small thoughts we who believe in Truth, in the supreme beauty of Truth, the supreme joy of Truth, the supreme power of Truth. We are the sons of a more marvelous Future which is already there, which will spring out into the open by our cry of trust, sweeping away all the old machinery like an unreal dream, a nightmare of the mind, an old windbag filled with only as much air as we still consent to lend it. The transmutation has to be done in our hearts, the last revolution to be carried out, the supramental revolution of the human species as others had launched the human revolution among the apes its great rebellion against the Machine, its general strike against mental knowledge, mental power and mental fabrications against the mental prison its mass defection from the old groove of pain, and its calling out for what has to be, its simple cry for truth amidst the rubble of the mental age: the truth, the truth, the truth, and nothing but the truth.
Then Truth shall be.

1.17 - SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The urge-to-separateness, or craving for independent and individualized existence, can manifest itself on all the levels of life, from the merely cellular and physiological, through the instinctive, to the fully conscious. It can be the craving of a whole organism for an intensification of its separateness from the environment and the divine Ground. Or it can be the urge of a part within an organism for an intensification of its own partial life as distinct from (and consequently at the expense of) the life of the organism as a whole. In the first case we speak of impulse, passion, desire, self-will, sin; in the second, we describe what is happening as illness, injury, functional or organic disorder. In both cases the craving for separateness results in suffering, not only for the craver, but also for the cravers sentient environmento ther organisms in the external world, or other organs within the same organism. In one way suffering is entirely private; in another, fatally contagious. No living creature is able to experience the suffering of another creature. But the craving for separateness which, sooner or later, directly or indirectly, results in some form of private and unshareable suffering for the craver, also results, sooner or later, directly or indirectly, in suffering (equally private and unshareable) for others. Suffering and moral evil have the same sourcea craving for the intensification of the separateness which is the primary datum of all creatureliness.
It will be as well to illustrate these generalizations by a few examples. Let us consider first the suffering inflicted by living organisms on themselves and on other living organisms in the mere process of keeping alive. The cause of such suffering is the craving for individual existence, expressing itself specifically in the form of hunger. Hunger is entirely naturala part of every creatures dharma. The suffering it causes alike to the hungry and to those who satisfy their hunger is inseparable from the existence of sentient creatures. The existence of sentient creatures has a goal and purpose which is ultimately the supreme good of every one of them. But meanwhile the suffering of creatures remains a fact and is a necessary part of creatureliness. In so far as this is the case, creation is the beginning of the Fall. The consummation of the Fall takes place when creatures seek to intensify their separateness beyond the limits prescribed by the law of their being. On the biological level the Fall would seem to have been consummated very frequently during the course of evolutionary history.

1.22 - EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The phrase, religion of experience, has two distinct and mutually incompatible meanings. There is the experience of which the Perennial Philosophy treats the direct apprehension of the divine Ground in an act of intuition possible, in its fulness, only to the selflessly pure in heart. And there is the experience induced by revivalist sermons, impressive ceremonials, or the deliberate efforts of ones own imagination. This experience is a state of emotional excitementan excitement which may be mild and enduring or brief and epileptically violent, which is sometimes exultant in tone and sometimes despairing, which expresses itself here in song and dance, there in uncontrollable weeping. But emotional excitement, whatever its cause and whatever its nature, is always excitement of that individualized self, which must be thed to by anyone who aspires to live to divine Reality. Experience as emotion about God (the highest form of this kind of excitement) is incompatible with experience as imme thate awareness of God by a pure heart which has mortified even its most exalted emotions. That is why Fnelon, in the foregoing extract, insists upon the need for calm and simplicity, why St. Franois de Sales is never tired of preaching the serenity which he himself so consistently practised, why all the Buddhist scriptures harp on tranquillity of mind as a necessary condition of deliverance. The peace that passes all understanding is one of the fruits of the spirit. But there is also the peace that does not pass understanding, the humbler peace of emotional self-control and self-denial; this is not a fruit of the spirit, but rather one of its indispensable roots.
The imperfect destroy true devotion, because they seek sensible sweetness in prayer.

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
(b) Secondly, it is a soul which feels, as individualized, enters into correlation with its immediate being, and, in the modes of that being, retains an abstract independence.
(c) Thirdly, its immediate being - or corporeity - is moulded into it, and with that corporeity it exists as actual soul.
--
395 (3) The soul is further de-universalized into the individualized subject. But this subjectivity is here only considered as a differentiation and singling out of the modes which nature gives; we find it as the special temperament, talent, character, physiognomy, or other disposition and idiosyncrasy, of families or single individuals.
(b) Physical Alterations

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
I have already alluded to that absolute reciprocity of adaptation which is the idiosyncrasy of the divine Art -stamping it divine. Up to this point of our reflections, we have been regarding the electrical influence as a something by dint of whose repulsion alone Matter is enabled to exist in that state of diffusion demanded for the fulfilment of its purposes: -so far, in a word, we have been considering the influence in question as ordained for Matter's sake to subserve the objects of matter. With a perfectly legitimate reciprocity, we are now permitted to look at Matter, as created solely for the sake of this influence -solely to serve the objects of this spiritual Ether. Through the aid -by the means -through the agency of Matter, and by dint of its heterogeneity -is this Ether manifested -is Spirit individualized. It is merely in the development of this Ether, through heterogeneity, that particular masses of Matter become animate -sensitive -and in the ratio of their heterogeneity; -some reaching a degree of sensitiveness involving what we call Thought and thus attaining Conscious Intelligence.
In this view, we are enabled to perceive Matter as a Means -not as an End. Its purposes are thus seen to have been comprehended in its diffusion; and with the return into Unity these purposes cease. The absolutely consolidated globe of globes would be objectless: therefore not for a moment could it continue to exist. Matter, created for an end, would unquestionably, on fulfilment of that end, be Matter no longer. Let us endeavor to understand that it would disappear, and that God would remain all in all.

3.03 - The Consummation of Mysticism, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
- still very tenuous but already individualized - of mutual
good will and of truths accepted in common and retained as

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
appeared on earth as one of the seven powers of the LOGOS, individualized as a God or "Angel"
(messenger); then, mixed with matter, they had re-appeared in turn as great sages and instructors who

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
manifesting as atomic energy only on our plane of consciousness. It is that which, individualized in
the human cycle, is transmitted from father to son.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Boundless and the Infinite can ever be limited and conditioned to one manifestation individualized in
one man, or even in a nation!

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
the countless physical atoms, which Science is beginning to regard as individualized.
Otherwise how could one account for and explain mathematically the evolutionary and spiral progress
--
Universal Energy which itself has not yet become individualized; a sequential manifestation of the
one Universal Monas. The ocean (of matter) does not divide into its potential and constituent drops
--
universal divine flame -- individualized and separated only on the spheres of Illusion by a
differentiation as illusive as the rest. They are "Living Ones," because they are the streams projected

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
universal and the individualized Monad; and the chief aspects of the Evolving Energy, after
differentiation -- the purely Spiritual, the Intellectual, the Psychic and the Physical -- may be thus
--
unite together an infinitude of monads -- each the mirror of its own Universe -- and thus individualize
[[Footnote(s)]] -------------------------------------------------

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
anthropomorphic, individualized shape, until the creation by man, of a "one living personal god," had
been accomplished; and then merely as a matter of prime necessity. A screen was needed; a scapegoat to explain the cruelty, blunders, and but too-evident injustice, perpetrated by him for whom

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
attain Knowledge. There is the individualized self and there is the higher Self. Every individual is
connected with the higher Self. There is a gas connection in every house, and gas can be had from the

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The Limits of Psychoanalysis

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