classes ::: power, know, knowledge, meta, concept, Yoga, person, truth, mind, mental, temp, noun,
children ::: knowledge (quotes)
branches ::: acknowledge, Divine Knowledge, higher knowledge, knowledge, Knowledge-Will, practical knowledge, self-knowledge, world knowledge
see also ::: Brahman, concepts, falsehood, God, God-Knowledge, Jnana_Yoga, Sat_chit_ananda, self-deception, self-knowledge, the_Cup, the_Ignorance, the_Object_of_Knowledge, the_sevenfold_knowledge, topics, truth-claim, truths, truth, truth, world_knowledge

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:knowledge
object:the Knowledge

--- NOTES
  knowledge as object name lets it be used as a class

--- BY GRADES

  God-Knowledge
    If I cant remember God is most important, if it is too far, should I move towards an intermissionary? or thoughtform? or travel to heavens?

  Overmental Knowledge (or High Deity knowledge?)

SEVENFOLD KNOWLEDGE ::: Absolute, Self and the cosmos as Self's becoming, transegoic, psychic, all parts of the being, practical

SEVENFOLD IGNORANCE ::: original, cosmic, egoistic, temporal, psychological, constitutional, practical




--- BY PARTS
physical knowledge ::: is knowing how to do

--- BY CLASS

--- BY SUBJECT
  Buddhism - the acknowledgements?

--- BY TOPIC
--- BY CONCEPT
--- BY WORD

--- QUOTES
God is identical with His attributes, so that it may be said that He is the knowledge, the knower, and the known. ~ Maimonides


--- FOOTER
see also ::: God, Sat chit ananda, Brahman,
see also ::: the sevenfold knowledge,
see also ::: God-Knowledge, self-knowledge, world knowledge,
see also ::: Jnana Yoga, the Object of Knowledge,
see also ::: concepts, topics,
see also ::: the Ignorance, falsehood, self-deception, truth, truths, truth-claim, the Cup
see also ::: truth


class:power
class:know
class:knowledge
class:meta
class:concept
subject class:Yoga
class:person
class:truth
class:mind
class:mental
class:temp
word class:noun


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OBJECT INSTANCES [28] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
a_treasure-house_of_miraculous_knowledge
class
Divine_Knowledge
fact
Jnana_Yoga
knowledge
knowledge_(quotes)
Levels_of_Knowledge_or_Knowing
problem_of_knowledge
questions
script
self-consciousness
self-deception
subjects
the_Cup
the_Divine_Knowledge
the_Divine_Truth
the_Divine_Will
the_Knowledge_Knower_and_Known
the_Object_of_Knowledge
the_Place_of_All-Knowledge
the_Place_where_knowledge_is
the_sevenfold_ignorance
the_sevenfold_knowledge
things_I_know
thought
topics
Veda

AUTH

BOOKS
18000_books_ranked
Advanced_Integral
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
DND_DM_Guide_5E
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Guru_Bhakti_Yoga
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Human_Knowledge
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Kena_and_Other_Upanishads
Knowledge_of_the_Higher_Worlds
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
Mysticism_and_Logic
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Our_Knowledge_of_the_External_World
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Act_of_Creation
the_Book
the_Book_of_God
The_Categories
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Heros_Journey
The_Imitation_of_Christ
The_Life_Divine
Theosophy
The_Perennial_Philosophy
The_Problems_of_Philosophy
The_Prophet
The_Republic
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Teachings_of_Don_Juan__A_Yaqui_Way_of_Knowledge
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
The_Zen_Koan_as_a_means_of_Attaining_Enlightenment
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Words_Of_Long_Ago

IN CHAPTERS TITLE
01.04_-_The_Secret_Knowledge
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
05.10_-_Knowledge_by_Identity
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.02.3.2_-_Knowledge_and_Ignorance
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.07_-_On_Our_Knowledge_of_General_Principles
1.08_-_The_Methods_of_Vedantic_Knowledge
1.09_-_SELF-KNOWLEDGE
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_On_our_Knowledge_of_Universals
1.11_-_On_Intuitive_Knowledge
1.12_-_Truth_and_Knowledge
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.5_-_Thought_and_Knowledge
1.16_-_On_Self-Knowledge
1.20_-_Equality_and_Knowledge
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
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
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1.fs_-_Human_Knowledge
1.ia_-_True_Knowledge
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_I_found_the_boundless_knowledge
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.whitman_-_Long_I_Thought_That_Knowledge
2.01_-_The_Object_of_Knowledge
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Knowledge_and_the_Ignorance
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
3.4.1.07_-_Reading_and_Real_Knowledge
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
4.0_-_The_Path_of_Knowledge
4.22_-_The_supramental_Thought_and_Knowledge
4.4.4.08_-_The_Descent_of_Knowledge
5.4.01_-_Occult_Knowledge
6.06_-_SELF-KNOWLEDGE
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.13_-_The_Conquest_of_Knowledge
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.

IN CHAPTERS CLASSNAME
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.02_-_The_Stages_of_Initiation
1.03_-_Some_Practical_Aspects
1.04_-_The_Conditions_of_Esoteric_Training
1.05_-_Some_Results_of_Initiation
1.06_-_The_Transformation_of_Dream_Life
1.07_-_The_Continuity_of_Consciousness
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.09_-_The_Guardian_of_the_Threshold
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00_-_Introduction
0.01f_-_FOREWARD
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Vision_and_the_Boon
03.05_-_Some_Conceptions_and_Misconceptions
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.09_-_Buddhism_and_Hinduism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Readings_in_Savitri
04.37_-_To_the_Heights-XXXVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.04_-_Of_Beauty_and_Ananda
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_Man_and_Superman
05.09_-_The_Changed_Scientific_Outlook
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.15_-_Sartrian_Freedom
05.24_-_Process_of_Purification
05.26_-_The_Soul_in_Anguish
05.34_-_Light,_more_Light
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.29_-_Towards_Redemption
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.15_-_Divine_Disgust
07.19_-_Bad_Thought-Formation
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.25_-_Prayer_and_Aspiration
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.03_-_Death_in_the_Forest
08.05_-_Will_and_Desire
08.07_-_Sleep_and_Pain
08.13_-_Thought_and_Imagination
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.31_-_Personal_Effort_and_Surrender
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.06_-_How_Can_Time_Be_a_Friend?
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.15_-_How_to_Listen
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.007_-_Initial_Steps_in_Yoga_Practice
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00_-_Gospel
1.00_-_Gospel_Preface
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_NIGHT
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_Education
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_the_Service_of_the_Soul
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.03_-_YIBHOOTI_PADA
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Body,_Soul_and_Spirit
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Nada_Yoga
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_NEW_SPIRIT
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Hymns_of_Parashara
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Psychic_Education
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Literal_Qabalah
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.094_-_Understanding_the_Structure_of_Things
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_The_Absolute_Manifestation
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_our_Knowledge_of_Universals
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.1.05_-_Essence_of_Inspiration
11.13_-_In_these_Fateful_Days
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_Transformation
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Divine_Work
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Value_of_Philosophy
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Self-Knowledge
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_On_Teaching
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_On_Talking
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_Hound_of_Heaven
1.2.10_-_Opening
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Improvising_a_Temple
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_The_Myth_of_Adonis
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.05_-_Silence
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Is_Thelema_a_New_Religion?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.04_-_The_Divine_Superman
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.35_-_The_Tao_2
1.38_-_Woman_-_Her_Magical_Formula
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.54_-_On_Meanness
1.550_-_1.600_Talks
1.59_-_Killing_the_God_in_Mexico
1.61_-_Power_and_Authority
1.64_-_Magical_Power
1.65_-_Man
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.69_-_Farewell_to_Nemi
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.06_-_Hymn_of_the_Supreme_Goddess
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
17.11_-_A_Prayer
1.72_-_Education
1.75_-_The_AA_and_the_Planet
1.77_-_Work_Worthwhile_-_Why?
1.79_-_Progress
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.07_-_The_Adept
19.10_-_Punishment
19.11_-_Old_Age
1913_06_15p
1913_07_21p
1913_11_25p
1913_12_16p
1913_12_29p
1914_01_06p
1914_01_19p
1914_01_31p
1914_02_01p
1914_02_07p
1914_02_08p
1914_02_11p
1914_02_14p
1914_03_06p
1914_03_13p
1914_03_18p
1914_03_19p
1914_03_20p
1914_03_23p
1914_03_25p
1914_04_03p
1914_04_19p
1914_04_28p
1914_05_02p
1914_05_03p
1914_05_04p
1914_05_12p
1914_05_13p
1914_05_16p
1914_05_19p
1914_05_22p
1914_05_23p
1914_05_24p
1914_05_27p
1914_05_28p
1914_05_29p
1914_05_31p
1914_06_13p
1914_06_14p
1914_06_15p
1914_06_18p
1914_06_20p
1914_06_28p
1914_07_07p
1914_07_23p
1914_07_25p
1914_07_31p
1914_08_04p
1914_08_09p
1914_08_24p
1914_08_26p
1914_08_29p
1914_09_01p
1914_09_09p
1914_09_10p
1914_09_30p
1914_10_07p
1914_10_25p
1914_11_03p
1914_11_15p
1914_11_17p
1914_12_22p
19.14_-_The_Awakened
1915_01_02p
1916_12_04p
1916_12_07p
1916_12_20p
1917_09_24p
19.17_-_On_Anger
19.19_-_Of_the_Just
19.20_-_The_Path
19.21_-_Miscellany
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1933_12_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1951-09-21
1953-04-08
1953-04-29
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-26
1953-09-09
1953-09-16
1953-09-30
1953-10-07
1953-10-14
1953-10-28
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-07
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-17_-_Transformation_of_the_body
1957-05-29_-_Progressive_transformation
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-17
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-02-03b_-_The_Supramental_Ship
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-05-10
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-06-04_-_New_birth
1958-06-06_-_Supramental_Ship
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-02
1958-07-06
1958-07-19
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-16_-_OM_NAMO_BHAGAVATEH
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958_10_03
1958-10-10
1958_10_10
1958-10-17
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958_11_07
1958-11-11
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958-11-15
1958_11_21
1958-11-22
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1958-12-28
1959-01-14
1959-01-31
1959-05-25
1960_01_27
1960-06-04
1960_06_16
1960_06_22
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960_08_24
1960-09-20
1960-10-22
1960-11-05
1960-11-15
1961-01-12
1961-01-24
1961-01-27
1961_01_28
1961-02-04
1961-02-11
1961-02-25
1961-03-04
1961-03-07
1961-03-11
1961_03_11_-_58
1961_03_17_-_56
1961-03-25
1961-03-27
1961-04-18
1961-04-29
1961-06-02
1961-06-24
1961-06-27
1961-07-15
1961-07-28
1961-08-02
1961-08-05
1961-10-02
1961-10-15
1961-10-30
1961-11-05
1961-11-07
1961-12-20
1961-12-23
1962-01-09
1962-01-12_-_supramental_ship
1962-01-21
1962-01-27
1962-02-03
1962-02-13
1962-02-24
1962-02-27
1962_02_27
1962_02_28?_-_73
1962-03-06
1962-03-11
1962-04-03
1962-05-08
1962-05-15
1962-05-18
1962-05-24
1962_05_24
1962-05-27
1962-06-02
1962-06-12
1962-06-20
1962-06-23
1962-06-27
1962-07-04
1962-07-11
1962-07-21
1962-07-25
1962-08-31
1962-09-08
1962-09-26
1962-09-29
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-16
1962-10-20
1962-10-27
1962-11-03
1962-12-04
1962-12-22
1962-12-25
1963-01-30
1963-02-19
1963-03-06
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-23
1963-05-03
1963-05-15
1963_05_15
1963-05-18
1963-06-03
1963-06-08
1963-06-15
1963-06-19
1963-06-29
1963-07-13
1963-07-20
1963-07-27
1963_08_11?_-_94
1963-08-21
1963-08-24
1963-08-28
1963-08-31
1963-09-04
1963-10-16
1963-10-19
1963-11-20
1963-12-11
1964-01-04
1964-01-18
1964-02-05
1964_02_05_-_98
1964-03-28
1964-04-25
1964-07-28
1964-08-08
1964-08-11
1964-08-14
1964-08-19
1964-08-26
1964-08-29
1964-09-12
1964-09-16
1964_09_16
1964-09-26
1964-09-30
1964-10-10
1964-10-14
1964-10-17
1964-10-30
1964-11-12
1964-11-21
1964-12-02
1964-12-07
1965-01-12
1965_01_12
1965-02-27
1965-03-20
1965-04-28
1965-05-29
1965_05_29
1965-06-09
1965-06-18_-_supramental_ship
1965-08-21
1965-08-31
1965-09-22
1965-09-25
1965_09_25
1965-10-16
1965-10-20
1965-11-13
1965-11-30
1965-12-10
1966-01-22
1966-01-26
1966-03-19
1966-03-26
1966-03-30
1966-04-16
1966-05-18
1966-05-22
1966-06-08
1966-07-06
1966_07_06
1966-08-03
1966-08-24
1966-09-17
1966-09-30
1966-10-08
1966-10-12
1966-10-22
1966-10-26
1966-11-19
1966-11-30
1966-12-31
1967-02-15
1967-02-18
1967-02-25
1967-03-04
1967-03-07
1967-03-22
1967-03-29
1967-04-03
1967-04-05
1967-05-03
1967-06-03
1967-06-14
1967-07-15
1967-07-22
1967-07-29
1967-08-12
1967-08-16
1967-08-19
1967-08-26
1967-09-06
1967-09-13
1967-09-23
1967-10-04
1967-10-21
1967-11-15
1967-11-22
1967-11-25
1967-11-29
1967-12-06
1967-12-20
1967-12-27
1967-12-30
1968-01-12
1968-02-03
1968-02-07
1968-02-17
1968-03-02
1968-03-16
1968-05-04
1968-06-08
1968-06-29
1968-07-20
1968-08-03
1968-08-28
1968-08-30
1968-09-07
1968-09-11
1968-11-09
1969-01-18
1969-02-05
1969-02-08
1969-02-15
1969-02-26
1969-04-12
1969-04-16
1969-04-19
1969-05-17
1969-05-21
1969-05-31
1969-06-28
1969-07-19
1969-07-26
1969_08_09
1969-08-16
1969_08_28
1969_08_30_-_139
1969_09_14
1969_09_17
1969_09_18
1969-09-20
1969-09-27
1969_09_27
1969_10_01?_-_166
1969-10-08
1969-11-12
1969_11_16
1969-11-19
1969_11_25
1969-11-29
1969-12-10
1969-12-27
1969_12_29?
1969-12-31
1970-01-03
1970-01-28
1970_02_27?
1970_03_09
1970_03_19?
1970-03-21
1970-04-08
1970-04-11
1970_04_11
1970-04-18
1970_04_22_-_482
1970_04_23_-_495
1970_04_24_-_497
1970-05-02
1970_06_03
1970_06_05
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1970-06-10
1970-06-20
1970-07-11
1970-07-22
1970-07-25
1970-09-09
1970-09-16
1970-11-07
1971-01-11
1971-02-27
1971-03-06
1971-03-10
1971-03-17
1971-06-30
1971-07-14
1971-07-21
1971-09-22
1971-10-13
1971-10-16
1971-10-20
1971-10-27
1971-11-24
1971-12-04
1971-12-11
1971-12-18
1971-12-25
1972-01-08
1972-01-15
1972-02-02
1972-04-15
1972-04-26
1972-05-31
1972-06-23
1972-07-12
1972-07-19
1972-08-05
1972-08-09
1972-10-11
1972-11-04
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Happy_Dust
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Others_have_told_me
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.ct_-_Letting_go_of_thoughts
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Breadth_And_Depth
1.fs_-_Cassandra
1.fs_-_Genius
1.fs_-_Human_Knowledge
1.fs_-_Light_And_Warmth
1.fs_-_My_Faith
1.fs_-_The_Artists
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Veiled_Statue_At_Sais
1.fua_-_Invocation
1.fua_-_Mysticism
1.fua_-_The_Dullard_Sage
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Simurgh
1.hcyc_-_33_-_Students_of_vigorous_will_hold_the_sword_of_wisdom_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_Sun_Rays
1.hs_-_Tidings_Of_Union
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_True_Knowledge
1.jk_-_Endymion_-_Book_I
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jm_-_I_Have_forgotten
1.jm_-_The_Song_of_Food_and_Dwelling
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Two_Kinds_Of_Intelligence
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_Illusion_and_Reality
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_I_found_the_boundless_knowledge
1.kt_-_A_Song_on_the_View_of_Voidness
1.lla_-_I_searched_for_my_Self
1.lovecraft_-_Nemesis
1.lovecraft_-_The_City
1.lovecraft_-_The_Poe-ets_Nightmare
1.mah_-_Stillness
1.mb_-_I_am_true_to_my_Lord
1.mdl_-_The_Gates_(from_Openings)
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.nrpa_-_The_Viewm_Concisely_Put
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Charles_The_First
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_On_Death
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_The_Cyclops
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_To_The_Nile
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Enigma
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Protus
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Lost_Leader
1.rb_-_Waring
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmr_-_Dedication
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rt_-_Gitanjali
1.rt_-_Shyama
1.rt_-_Stray_Birds_11-_20
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rwe_-_May-Day
1.rwe_-_Quatrains
1.rwe_-_The_Adirondacs
1.rwe_-_The_River_Note
1.rwe_-_Uriel
1.rwe_-_Woodnotes
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.shvb_-_O_ignis_Spiritus_Paracliti
1.sjc_-_I_Entered_the_Unknown
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Nirvana_Shatakam
1.srm_-_The_Marital_Garland_of_Letters
1.sv_-_Song_of_the_Sanyasin
1.tc_-_Success_and_failure?_No_known_address
1.wb_-_Auguries_of_Innocence
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Leda_And_The_Swan
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Dawn
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Statues
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Great_Are_The_Myths
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Not_Youth_Pertains_To_Me
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_Passage_To_India
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Starting_From_Paumanok
1.whitman_-_To_Oratists
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Artegal_And_Elidure
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_October_1803
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Longest_Day
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Sefirot
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_The_Lamp
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.5_-_Tests
2.14_-_Faith
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.10_-_The_Subconscient_and_the_Inconscient
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.02_-_HYMN_TO_DAWN
26.07_-_Dhammapada
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.13_-_Rabindranath_the_Artist
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.04_-_BEFORE_SUNRISE
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Myster_of_Love
3.08_-_The_Thousands
3.09_-_Of_Silence_and_Secrecy
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.14_-_Vedantin.s_Prayer
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.11_-_Language-Study_and_Yoga
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.01_-_Science
3.5.02_-_Thoughts_and_Glimpses
35.05_-_Hymn_To_Saraswati
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_GOLD_AND_SPIRIT
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.09_-_The_Self_and_Life
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.06_-_Levels_of_the_Higher_Mind
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.41_-_Chapter_One
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.08_-_The_Descent_of_Knowledge
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Perfection_of_the_Body
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.8_-_The_Book_of_the_Gods
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_The_Mind
7.04_-_Self-Reliance
7.05_-_The_Senses
7.08_-_Sincerity
7.10_-_Order
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.3.13_-_Ascent
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Avatars_of_the_Tortoise
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CHAPTER_29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of
CHAPTER_30_-_Describes_the_importance_of_understanding_what_we_ask_for_in
CHAPTER_32_-_Expounds_these_words_of_the_Paternoster__"Fiat_voluntas_tua_sicut
CHAPTER_41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves
CHAPTER_42_-_Treats_of_these_last_words_of_the_Paternoster__"Sed_libera_nos_a
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
DS2
DS3
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
Isha_Upanishads
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.02_-_EVOCATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MoM_References
new_computer
Phaedo
r1909_06_19
r1912_01_13
r1912_01_15
r1912_01_16
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_04
r1912_07_15
r1912_07_16
r1912_07_18
r1912_07_23
r1912_11_12
r1912_11_16
r1912_11_19a
r1912_11_29
r1912_12_05
r1912_12_06
r1912_12_10
r1912_12_12
r1912_12_14
r1912_12_16
r1912_12_17
r1912_12_19
r1912_12_21
r1912_12_27
r1912_12_31
r1913_01_01
r1913_01_02
r1913_01_05
r1913_01_06
r1913_01_07
r1913_01_09
r1913_01_10
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_23
r1913_01_31
r1913_02_02
r1913_02_07
r1913_02_08
r1913_02_09
r1913_02_12
r1913_03_15
r1913_04_01
r1913_06_12
r1913_06_14
r1913_06_16
r1913_06_16b
r1913_07_01
r1913_07_03
r1913_07_05
r1913_07_07
r1913_07_08
r1913_07_09
r1913_07_11
r1913_09_05a
r1913_09_13
r1913_09_18
r1913_09_22
r1913_09_25
r1913_11_11
r1913_11_12
r1913_11_13
r1913_11_14
r1913_11_15
r1913_11_17
r1913_11_18
r1913_11_20
r1913_11_21
r1913_11_23
r1913_11_24
r1913_11_26
r1913_11_27
r1913_12_02a
r1913_12_02b
r1913_12_03b
r1913_12_04
r1913_12_05
r1913_12_07
r1913_12_09
r1913_12_12b
r1913_12_13
r1913_12_19
r1913_12_22
r1913_12_25
r1913_12_27
r1913_12_28
r1913_12_30
r1913_12_31
r1914_01_01
r1914_01_03
r1914_01_08
r1914_03_14
r1914_03_16
r1914_03_17
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_23
r1914_03_24
r1914_03_28
r1914_03_29
r1914_04_01
r1914_04_03
r1914_04_04
r1914_04_05
r1914_04_08
r1914_04_09
r1914_04_11
r1914_04_13
r1914_04_14
r1914_04_16
r1914_04_19
r1914_04_24
r1914_04_27
r1914_04_28
r1914_04_30
r1914_05_02
r1914_05_05
r1914_05_12
r1914_05_22
r1914_05_23
r1914_06_12
r1914_06_13
r1914_06_17
r1914_06_19
r1914_06_22
r1914_06_24
r1914_06_29
r1914_07_03
r1914_07_07
r1914_07_08
r1914_07_10
r1914_07_13
r1914_07_14
r1914_07_17
r1914_07_18
r1914_07_21
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r1914_07_27
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r1914_08_01
r1914_08_08
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r1914_09_01
r1914_09_06
r1914_09_12
r1914_10_07
r1914_10_12
r1914_10_13
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r1914_11_03
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r1914_11_19
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r1914_11_28
r1914_11_29
r1914_11_30
r1914_12_12
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r1914_12_20
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r1915_01_10
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r1915_01_19
r1915_01_28
r1915_01_29
r1915_01_30
r1915_04_25
r1915_04_26
r1915_05_01
r1915_05_04
r1915_05_12
r1915_05_20
r1915_05_22
r1915_05_23
r1915_05_31
r1915_06_08
r1915_06_15
r1915_06_16
r1915_06_17
r1915_06_22
r1915_08_03
r1915_08_05
r1915_08_06
r1915_08_08
r1915_08_26
r1916_02_20
r1916_02_24
r1916_03_05
r1917_01_09
r1917_01_16
r1917_01_22
r1917_01_26
r1917_01_30
r1917_02_03
r1917_02_04
r1917_02_10
r1917_02_11
r1917_02_12
r1917_02_13
r1917_02_15
r1917_03_08
r1917_03_10
r1917_03_20
r1917_09_05
r1917_09_16
r1918_02_17
r1918_02_27
r1918_03_07
r1918_04_22
r1918_04_30
r1918_05_13
r1918_05_19
r1918_05_21
r1918_06_14
r1919_07_01
r1919_07_03
r1919_07_19
r1919_07_20
r1919_08_20
r1919_08_29
r1919_08_31
r1920_02_21
r1920_03_07
r1920_06_07
r1927_01_07
r1927_01_21
r1927_01_29
r1927_02_01
r1927_04_12
r1927_04_14
r1927_04_17
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium
Tablet_1_-
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Essentials_of_Education
the_Eternal_Wisdom
The_Golden_Bough
The_Gospel_According_to_Luke
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Immortal
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Way_of_Perfection
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

concept
know
knowledge
mental
meta
mind
person
power
temp
truth
SEE ALSO

Brahman
concepts
falsehood
God
God-Knowledge
Jnana_Yoga
Sat_chit_ananda
self-deception
self-knowledge
the_Cup
the_Ignorance
the_Object_of_Knowledge
the_sevenfold_knowledge
topics
truth-claim
truths
truth
truth
world_knowledge
SIMILAR TITLES
consciousness is the Knowledge-Force of the Existent. So then remembrance is to be resting in a greater Light?
help but think "Good Lord, in comparison I know nothing" and "I could study him forever, life times, and maybe still be a small fraction". And so then he is as relatively a God. And if I can acknowledge him as a manifestation of God, then what of God? Similar is the highest women of my visions, and where do realizations come from?
acknowledge
Acknowledge the Immaculate Splendor of Savitri
a treasure-house of miraculous knowledge
Divine Knowledge
higher knowledge
Human Knowledge
knowledge
knowledge of God
Knowledge of the Higher Worlds
knowledge (quotes)
Knowledge-Will
Levels of Knowledge or Knowing
Our Knowledge of the External World
practical knowledge
problem of knowledge
Self Knowledge
self-knowledge
the Divine Knowledge
the Knowledge Knower and Known
the Library of All-Knowledge
the man of knowledge
the Object of Knowledge
the Place of All-Knowledge
the Place where knowledge is
the sevenfold knowledge
The Teachings of Don Juan A Yaqui Way of Knowledge
the Temple of Knowledge
upon the Mountain-top in the Temple of Light chanting and praying and studying Savitri always the Child-Priest's endless Sacrifice of Love and Knowledge and Bliss
world knowledge
Which means they were important enough to filter through.. many selections. Josh Life > KEYS > TSTAR > MEMcards. and so they are deemed most important, though I acknowledge I am missing essentials. Regardless, God is the key to appreciating them, understanding them, applying them, as they are equally keys unto ones relation to God. As it is said anyways it is God seeking God. Anyways so one merit of this question is to enable proper use of one of my best tools so far, MEMcards. But they are specifically a means to remembering God. Thus the cycle. and so then in opposition, the cards get a part of me to ask: well "is God?". its so odd that God is merely used as a Key to a key to God. seems retarded a little bit. and so I am asking the merits of God in this context.. which is absurd as it seems more appropriate to be other, but at the same time, wherever the light will shine. and so in context:

DEFINITIONS

knowledge ::: (artificial intelligence, information science) The objects, concepts and relationships that are assumed to exist in some area of interest. A collection as a knowledge base and a program for extending and/or querying a knowledge base is a knowledge-based system.Knowledge differs from data or information in that new knowledge may be created from existing knowledge using logical inference. If information is data plus meaning then knowledge is information plus processing.A common form of knowledge, e.g. in a Prolog program, is a collection of facts and rules about some subject.For example, a knowledge base about a family might contain the facts that John is David's son and Tom is John's son and the rule that the son of someone's son is their grandson. From this knowledge it could infer the new fact that Tom is David's grandson.See also Knowledge Level. (1994-10-19)

knowledge base ::: (artificial intelligence) A collection of knowledge expressed using some formal knowledge representation language. A knowledge base forms part of a knowledge-based system (KBS). (1994-10-19)

knowledge base
A collection of {knowledge}
expressed using some formal {knowledge representation}
language. A knowledge base forms part of a {knowledge-based
system} (KBS).
(1994-10-19)


knowledge-based system ::: (artificial intelligence) (KBS) A program for extending and/or querying a knowledge base.The related term expert system is normally used to refer to a highly domain-specific type of KBS used for a specialised purpose such as medical diagnosis.The Cyc project is an example of a large KBS. (1999-09-07)

knowledge-based system
(KBS) A program for extending and/or
querying a {knowledge base}.
The related term {expert system} is normally used to refer to
a highly domain-specific type of KBS used for a specialised
purpose such as medical diagnosis.
The {Cyc} project is an example of a large KBS.
(1999-09-07)


knowledge
The objects,
concepts and relationships that are assumed to exist in some
area of interest. A collection of {knowledge}, represented
using some {knowledge representation} language is known as a
{knowledge base} and a program for extending and/or querying a
knowledge base is a {knowledge-based system}.
Knowledge differs from {data} or {information} in that new
knowledge may be created from existing knowledge using logical
{inference}. If information is data plus meaning then
knowledge is information plus processing.
A common form of knowledge, e.g. in a {Prolog} program, is a
collection of {facts} and {rules} about some subject.
For example, a {knowledge base} about a family might contain
the facts that John is David's son and Tom is John's son and
the rule that the son of someone's son is their grandson.
From this knowledge it could infer the new fact that Tom is
David's grandson.
See also {Knowledge Level}.
(1994-10-19)


knowledge. In ancient Assyrian art, the cherubim

knowledge, intuitive

knowledge, knowing, learning; gnosis; perception, cognition; art, skill, craft; means, cause, reason. (in some texts as marefat)

knowledge, learning; information; perception, cognition. The Arabic root '-l-m means to know, have knowledge, be informed, be acquainted with, find out about.

knowledge level ::: (artificial intelligence) A level of description of the knowledge of an agent that is independent of the agent's internal symbol-level representation. functional interface, where a client interacts with an agent by making logical assertions (tell), and posing queries (ask). (1994-10-19)

knowledge level
A level of description of the
{knowledge} of an {agent} that is independent of the agent's
internal {symbol-level} representation. Knowledge can be
attributed to agents by observing their actions. An agent
"knows" something if it acts as if it had the information and
is acting rationally to achieve its goals. The "actions" of
agents, including knowledge base servers and {knowledge-based
systems}, can be seen through a "tell and ask" functional
interface, where a client interacts with an agent by making
{logical assertions} (tell), and posing queries (ask).
(1994-10-19)


knowledge of astrology and the liberal arts.”

knowledge of the daughters of men—an incident

knowledge representation
The subfield of {artificial intelligence} concerned with
designing and using systems for storing knowledge - {facts}
and {rules} about some subject.
A body of formally represented knowledge is based on a
{conceptualisation} - an {abstract} view of the world that we
wish to represent. In order to manipulate this knowledge we
must specify how the abstract conceptualisation is represented
as a {concrete} data structure. An {ontology} is an explicit
specification of a conceptualisation.
(1994-10-19)


knowledge representation ::: The subfield of artificial intelligence concerned with designing and using systems for storing knowledge - facts and rules about some subject.A body of formally represented knowledge is based on a conceptualisation - an abstract view of the world that we wish to represent. In order to manipulate as a concrete data structure. An ontology is an explicit specification of a conceptualisation. (1994-10-19)

knowledge ::: Sri Aurobindo: “A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.” *The Synthesis of Yoga

knowledge: the psychological result of perception and learning and reasoning.

knowledge ::: v. i. --> The act or state of knowing; clear perception of fact, truth, or duty; certain apprehension; familiar cognizance; cognition.
That which is or may be known; the object of an act of knowing; a cognition; -- chiefly used in the plural.
That which is gained and preserved by knowing; instruction; acquaintance; enlightenment; learning; scholarship; erudition.


Knowledge, 1906. An edition published in New York

Knowledge, 1917.

Knowledge, 1918.

Knowledge, 1961.

Knowledge::: A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.
   Ref: CWSA Vol. 23-24, Page: 81


Knowledge Analysis and Design System
(KADS) A structured way of developing
{knowledge-based systems} ({expert systems}). KADS was
developed as an alternative to an evolutionary approach and is
now accepted as the European standard for knowledge based
systems.
{(http://cse.unsw.edu.au/~timm/pub/slides/kltut/index.html)}.
["Knowledge Based Systems Analysis and Design: A KADS
Developers Handbook", Tansley and Hayball]
(1998-03-12)


Knowledge Analysis and Design System ::: (process) (KADS) A structured way of developing knowledge-based systems (expert systems). KADS was developed as an alternative to an evolutionary approach and is now accepted as the European standard for knowledge based systems. .[Knowledge Based Systems Analysis and Design: A KADS Developers Handbook, Tansley and Hayball] (1998-03-12)

Knowledge and Power descending from the Divine Conscious- ness.

Knowledge: (AS. cnawan, know) Relations known. Apprehended truth. Opposite of opinion. Certain knowledge is more than opinion, less than truth. Theory of knowledge, or epistemology (which see), is the systematic investigation and exposition of the principles of the possibility of knowledge. In epistemology: the relation between object and subject. See Epistemology.

Knowledge, but a Will according to Knowledge — there is a

Knowledge by identity ::: "The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, atmani atmanam atmana. [S21:801-02]

Knowledge by Identity::: When the subject draws a little back from itself as object, then certain tertiary powers of spiritual knowledge, of knowledge by identity, take their first origin, which are the sources of our own normal modes of knowledge. There is a spiritual intimate vision, a spiritual pervasive entry and penetration, a spiritual feeling in which one sees all as oneself, feels all as oneself, contacts all as oneself. There is a power of spiritual perception of the object and all that it contains or is, perceived in an enveloping and pervading identity, the identity itself constituting the perception.
   Ref: CWSA Vol. 21-22, Page: 566


KNOWLEDGE. ::: By Knowledge we mean in yoga not thought or ideas about spiritual things but psychic understanding from within and spiritual illumination from above.

Knowledge (Da&

Knowledge_engineering ::: is a field of artificial intelligence (AI) that creates rules to apply to data in order to imitate the thought process of a human expert. It looks at the structure of a task or a decision to identify how a conclusion is reached. A library of problem-solving methods and the collateral knowledge used for each can then be created and served up as problems to be diagnosed by the system. The resulting software could then assist in diagnosis, trouble-shooting and solving issues either on its own or in a support role to a human agent.   :::BREAKING DOWN 'Knowledge Engineering'  Knowledge engineering sought to transfer the expertise of problem-solving human experts into a program that could take in the same data and come to the same conclusion. This approach is referred to as the transfer process and it dominated early knowledge engineering attempts. It fell out of favor, however, as scientists and programmers realized that the knowledge being used by humans in decision making is not always explicit. While many decisions can be traced back to previous experience on what worked, humans draw on parallel pools of knowledge that don’t always appear logically connected to the task at hand. Some of what CEOs and star investors refer to as gut feeling or intuitive leaps is better described as analogous reasoning and nonlinear thinking. These modes of thought don’t lend themselves to direct, step-by-step decision trees and may require pulling in sources of data that appear to cost more to bring in and process than it is worth.   The transfer process has been left behind in favor of a modeling process. Instead of attempting to follow the step-by-step process of a decision, knowledge engineering is focused on creating a system that will hit upon the same results as the expert without following the same path or tapping the same information sources. This eliminates some of the issues of tracking down the knowledge being used for nonlinear thinking, as the people doing it are often not aware of the information they are pulling on. As long as the conclusions are comparable, the model works. Once a model is consistently coming close to the human expert, it can then be refined. Bad conclusions can be traced back and debugged, and processes that are creating equivalent or improved conclusions can be encouraged.

KNOWLEDGE, HYLOZOIC THEORY OF As regards the theory of knowledge, everything is above all what it appears to be: physical material reality, but beside that always something totally different and immensely more. K 1.4.3, 4.1.1

In the main, there are three totally different kinds of so-called theory of knowledge; that of Western ignorance of life, Indian illusionist philosophy (advaita), and hylozoics, respectively.

The Western theory is either the usual agnostic or skeptical physicalism that denies the existence of anything that cannot be ascertained by everybody, and regards consciousness as a quality of organic matter; or philosophic subjectivism that attributes man's different kinds of consciousness to a fictitious immaterial or
spiritual world of consciousness.

The advaita philosophy makes the cardinal mistake of judging reality in one world from the apprehension of reality in another world, and therefore arrives at nothing but absurdities. The apprehension of reality in world 45, for example, is logically impossible to both 47- selves and 43-selves. The philosophers must learn to let &


KNOWLEDGE Knowledge is a perfect thought system of the necessary facts. It is only the planetary hierarchy that can decide whether all the facts are there. K 2.18.4

Knowledge of reality consists in a system of subjective reality concepts, based on and agreeing with the facts of objective material reality. When these facts have been ascertained and placed in their correct relationships (historical, logical, psychological, and causal), man will have true knowledge of reality. K 5.38.3


Knowledge management (KM) - The process associated with connecting people to people and people to information to create a competitive advantage.

Knowledge Management System
(KMS) A distributed {hypermedia} system for managing knowledge
in organisations. KMS is a commercial system from {Knowledge
Systems, Inc.} running on {workstations}, based on previous
research with {ZOG} at {Carnegie Mellon University}.
(1994-10-28)


Knowledge Management System ::: (KMS) A distributed hypermedia system for managing knowledge in organisations. KMS is a commercial system from Knowledge Systems, Inc. running on workstations, based on previous research with ZOG at Carnegie Mellon University. (1994-10-28)

KNOWLEDGE ORDERS, ESOTERIC Secret schools of knowledge founded by members of the planetary hierarchy, who are at least 46-selves. The first one was founded by Vyasa about 45 000 years ago. After 1875 the knowledge orders of the planetary hierarchy are closed and so no new members have been initiated into them. (K 1.1.16, 1.2,
3.1, 3.2.5)


Knowledge, Power, Purity, Peace, Ananda, of which we become aware and which descends into the being and progressively replaces the ordinary consciousness itself by its own mos’cments

Knowledge Query and Manipulation Language
(KQML) A
language and {protocol}, based on {SGML}, for exchanging
{information} and {knowledge}, proposed in 1993(?).
Work on KQML is led(?) by Tim Finin of the
University of Maryland Baltimore County, Lab for Advanced
Information Technology. It is part of the {ARPA} {Knowledge
Sharing Effort}.
The KQML message format and protocol can be used to interact
with an intelligent system, either by an {application
program}, or by another intelligent system. KQML's
"performatives" are operations that agents perform on each
other's knowledge and {goal} stores. Higher-level
interactions such as {contract nets} and negotiation are built
using these. KQML's "communication facilitators" coordinate
the interactions of other agents to support knowledge sharing.
Experimental prototype systems support concurrent engineering,
intelligent design, intelligent planning, and scheduling.
{(http://cs.umbc.edu/kqml/)}.
(1999-09-28)


Knowledge Query and Manipulation Language ::: (language, protocol, artificial intelligence) (KQML) A language and protocol, based on SGML, for exchanging information and knowledge, proposed in 1993(?).Work on KQML is led(?) by Tim Finin of the University of Maryland Baltimore County, Lab for Advanced Information Technology. It is part of the ARPA Knowledge Sharing Effort.The KQML message format and protocol can be used to interact with an intelligent system, either by an application program, or by another intelligent system. negotiation are built using these. KQML's communication facilitators coordinate the interactions of other agents to support knowledge sharing.Experimental prototype systems support concurrent engineering, intelligent design, intelligent planning, and scheduling. . (1999-09-28)

Knowledge Sharing Effort
An {ARPA} project developing techniques and methods
for building large-scale {knowledge bases} which are sharable
and reusable.
{KQML} is part of it.
(1999-09-28)


Knowledge Sharing Effort ::: (project) An ARPA project developing techniques and methods for building large-scale knowledge bases which are sharable and reusable.KQML is part of it. (1999-09-28)

Knowledge.

KNOWLEDGE, SUPERPHYSICAL It is not correct to say, as Blavatsky did, that all superphysical knowledge has come from &

Knowledge Systems Laboratory
(KSL) An {artificial intelligence} research laboratory within
the Department of Computer Science at {Stanford University}.
Current work focuses on {knowledge representation} for
sharable engineering knowledge bases and systems,
computational environments for modelling physical devices,
architectures for adaptive intelligent systems, and {expert
systems} for science and engineering.
(1994-12-06)


Knowledge Systems Laboratory ::: (KSL) An artificial intelligence research laboratory within the Department of Computer Science at Stanford University. Current work focuses on knowledge computational environments for modelling physical devices, architectures for adaptive intelligent systems, and expert systems for science and engineering. (1994-12-06)

Knowledge ::: The ability of consciousness to form, cohere, and persist associations. The human brain is a complexity node capable of meta-analysis and self-introspection and hence is capable of knowledge acquisition that other species are incapable of. Contrast with Wisdom and Gnosis.

Knowledge (the) ::: the knowledge of the One Reality, the consciousness of Unity.

KNOWLEDGE (WAV OF), t'ide Jnana Yoga.

Knowledge, when it goes to the root of our troubles, has in itself a marvellous healing-power as it were. As soon as you touch the quick of the trouble, as soon as you, diving down and down, get at what really ails you, the pain disappears as though by a miracle.



QUOTES [918 / 918 - 500 / 27184]


KEYS (10k)

  616 Sri Aurobindo
   66 The Mother
   14 Sri Ramakrishna
   12 Aleister Crowley
   9 Sri Ramana Maharshi
   7 Peter J Carroll
   7 Bertrand Russell
   7 Anonymous
   5 Saint Thomas Aquinas
   5 Manly P Hall
   5 Alfred Korzybski
   4 Heraclitus
   4 Friedrich Nietzsche
   4 Albert Einstein
   3 Swami Vivekananda
   3 Richard P Feynman
   3 Paracelsus
   3 Johann Wolfgang von Goethe
   2 Socrates
   2 Saint Augustine of Hippo
   2 Plato
   2 Longchenpa
   2 Ken Wilber
   2 Jiddu Krishnamurti
   2 Israel Regardie
   2 Ibn Arabi
   2 Hermes
   2 Henry David Thoreau
   2 Georg C Lichtenberg
   2 Essential Integral
   2 Arthur Schopenhauer
   2 Arthur C Clarke
   2 Aristotle
   1 Zoroaster
   1 Wu Hsin
   1 William Blake
   1 Wikipedia
   1 Voltaire
   1 Ursula K Le Guin
   1 Thomas Keating
   1 The Sophia of Jesus (excerpt)
   1 The Kybalion
   1 The Hashish Eater
   1 Swami Satyananda Saraswati
   1 Soren Kierkegaard
   1 Shakespeare
   1 Saul Williams
   1 Saint Teresa of Avila
   1 Saint Maximus the Confessor
   1 Saint John of the Cross
   1 Saint Isaac of Syria
   1 Saint Bernard of Clairvaux
   1 Saint Augustine
   1 Saadi
   1 Robert Burton
   1 Robert Anton Wilson
   1 Rig Veda
   1 Ray Sherwin
   1 Rainer Maria Rilke
   1 Rabbi Abraham Joshua Heschel
   1 Pindar
   1 Pierre Teilhard de Chardin
   1 Osho
   1 OReilly Linux System Programming
   1 Nolini Kanta Gupta
   1 Nikola Tesla
   1 Nicholas of Cusa
   1 M P Pandit
   1 Mortimer J Adler
   1 Michael Talbot
   1 Michael J. Gelb
   1 Marcus Tullius Cicero
   1 Mansur al Hallaj
   1 Manly P. Hall
   1 M Alan Kazlev
   1 Maimonides
   1 Ludwig Feuerbach
   1 Lord Byron
   1 LOIS MAI CHAN
   1 Lewis Carroll
   1 Lao Tzu
   1 Koran
   1 King Solomon
   1 Kingsman
   1 Khenchen Palden Sherab Rinpoche
   1 Ken Wilber?
   1 Kahlil Gibran
   1 Julian Huxley
   1 Joseph Campbell
   1 John Locke
   1 J Michael Straczynski
   1 J.K.F.
   1 Jimmy Wales
   1 Jetsun Milarepa
   1 Jean Piaget
   1 Jean Gebser
   1 James George Frazer
   1 Jalaluddin Rumi
   1 Immanuel Kant
   1 Ibn Rushd
   1 Hugh of Saint Victor
   1 Huang Po
   1 H P Lovecraft
   1 H P Blavatsky
   1 Howard Gardner
   1 Hippocrates
   1 Herodotus
   1 G K Chesterton
   1 Giordano Bruno
   1 Georg Wilhelm Friedrich Hegel
   1 George Bernard Shaw
   1 Franz Bardon
   1 Fa.khen-pi.u
   1 Eugene Thacker
   1 Eugene Paul Wigner
   1 Ernst Jünger
   1 Epictetus
   1 Elon Musk
   1 Eliphas Levi
   1 Dr. John Dee
   1 Dr E.V. Kenealy
   1 Douglas Adams
   1 Dion Fortune
   1 C S Lewis
   1 Confucius
   1 Chokyi Nyima Rinpoche
   1 Charles Darwin
   1 Chamtrul Rinpoche
   1 Carl Sagan
   1 Carl Jung
   1 Buddhist Canons in Pali
   1 Bhagavad Gita
   1 Bernhard Guenther
   1 Benjamin Franklin
   1 Baruch Spinoza
   1 Anon
   1 Ancient Egyptian Proverb
   1 Alfred North Whitehead
   1 add to keys: syn 742 "fourfold effective Power"
   1 Abu Hamid al-Ghazali?
   1 A B Purani
   1 Aberjhani
   1 Abd Al-Qadir al-Jilani
   1 ?

NEW FULL DB (2.4M)

   13 Anonymous
   11 Plato
   11 Albert Einstein
   7 Ralph Waldo Emerson
   7 Laozi
   6 W Edwards Deming
   6 T S Eliot
   6 Francis Bacon
   5 Jimi Hendrix
   4 Toba Beta
   4 Swami Vivekananda
   4 Johann Wolfgang von Goethe
   4 Bruce Lee
   4 Baltasar Gracian
   3 Thucydides
   3 Saint Thomas Aquinas
   3 Ryan Holiday
   3 Roshani Chokshi
   3 Peter Drucker
   3 Nassim Nicholas Taleb

1:My Lord! Increase me in knowledge! ~ Koran, 20:114,
2:Knowledge planted in truth grows in truth. ~ Aberjhani,
3:The true method of knowledge is experiment. ~ William Blake,
4:Knowledge shrinks as wisdom grows.
   ~ Alfred North Whitehead,
5:Imagination is more important than knowledge. ~ Albert Einstein,
6:Love takes up where knowledge leaves off.
   ~ Saint Thomas Aquinas,
7:Faith first, knowledge afterwards. ~ The Mother, Words Of The Mother II,
8:There is only one good, knowledge, and one evil, ignorance.
   ~ Socrates,
9:True knowledge leads to unity, ignorance to diversity. ~ Sri Ramakrishna,
10:Science is organized knowledge. Wisdom is organized life.
   ~ Immanuel Kant,
11:add to keys: syn 742 "fourfold effective Power", syn 744 "the priest of knowledge",
12:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
13:The one exclusive sign of thorough knowledge is the power of teaching.
   ~ Aristotle,
14:Beware of false knowledge; it is more dangerous than ignorance. ~ George Bernard Shaw,
15:The knowledge of God is received in divine silence.
   ~ Saint John of the Cross, [T5],
16:He sees within the face of deity, ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],
17:Wonder rather than doubt is the root of all knowledge. ~ Rabbi Abraham Joshua Heschel,
18:An integral approach acknowledges that all views have a degree of truth.
   ~ Ken Wilber,
19:Ignorance of future ills is a more useful thing than knowledge. ~ Marcus Tullius Cicero,
20:A still identity their way to know, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
21:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
22:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
23:The doorstep to the temple of wisdom is a knowledge of our own ignorance. ~ Benjamin Franklin,
24:The knowledge of an effect depends on and involves the knowledge of a cause. ~ Baruch Spinoza,
25:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
26:Our life is a paradox with God for key.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],
27:The Knowledge brings also the Power and the Joy.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
28:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
29:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
30:And leaves its huge white stamp upon our lives.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
31:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
32:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
33:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
34:And drinks experience like a strengthening wine.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
35:If any man hopes to do a deed without God's knowledge, he errs. ~ Pindar, Olympian Odes, I, l. 104,
36:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
37:A struggling ignorance is his wisdom’s mate: ~ Sri Aurobindo, Savitri, The Secret Knowledge,
38:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities,
39:Knowledge does not come to us by details, but in flashes of light from heaven. ~ Henry David Thoreau,
40:True knowledge does not grow old, so have declared the sages of all times. ~ Buddhist Canons in Pali,
41:An unseen Presence moulds the oblivious clay.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],
42:Its signs stare at us like an unknown script,
   ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],
43:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
44:That Godhead's seed might flower in mindless Space.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
45:And seeing ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven. ~ Shakespeare,
46:All men are born with a nose and five fingers, but no one is born with a knowledge of God.
   ~ Voltaire,
47:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
48:Neither love without knowledge nor knowledge without love can produce a good life.
   ~ Bertrand Russell,
49:Knowledge is not intelligence. ~ Heraclitus,
50:The habit of knowledge
is not human but devine. ~ Heraclitus,
51:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
52:All men participate in the possibility of self-knowledge. ~ Heraclitus,
53:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche,
54:He who exercises wisdom exercises the knowledge which is about God. ~ Epictetus,
55:Doubt grows with knowledge. ~ Johann Wolfgang von Goethe,
56:All our knowledge is symbolic. ~ Johann Wolfgang von Goethe,
57:This is the bitterest pain among men, to have much knowledge but no power. ~ Herodotus, Histories, IX, 16,
58:O seeing Flame, thou carriest man of the crooked ways into the abiding truth and the knowledge. ~ Rig Veda,
59:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin, In Either Case,
60:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad, Action and the Divine Will,
61:Theoretical knowledge has no end. Take to heart and practice what you have learned. ~ Chokyi Nyima Rinpoche,
62:we do not have knowledge of a thing until we have grasped its why, that is to say, its cause.
   ~ Aristotle,
63:One can be free only by living in the Divine. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
64:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri, The Secret Knowledge,
65:When the Sun of Knowledge rises, the ice melts; it becomes the same water it was before.
   ~ Sri Ramakrishna,
66:As our circle of knowledge expands, so does the circumference of darkness surrounding it.
   ~ Albert Einstein,
67:The knowledge which purifies the intelligence is true knowledge. All the rest is ignorance. ~ Sri Ramakrishna,
68:As knowledge grows Light flames up from within. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
69:Himself was to himself his only scene. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
70:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
71:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
72:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
73:Knowledge gropes, but meets not Wisdom’s face. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
74:There is an hour for knowledge, an hour to forget and to labour. ~ Sri Aurobindo, Collected Poems, Ilion,
75:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
76:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
77:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
78:A scrap of knowledge about sublime things is worth more than any amount about trivialities. ~ Saint Thomas Aquinas,
79:A wise man is full of strength, and a man of knowledge enhances his might,
   ~ Anonymous, The Bible, Proverbs 24:5,
80:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
81:There are in fact two things, science and opinion; the former begets knowledge, the latter ignorance. ~ Hippocrates,
82:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin, In Either Case,
83:As we expand our knowledge of good books, we shrink the circle of men whose company we appreciate. ~ Ludwig Feuerbach,
84:Above her brows where will and knowledge meet ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
85:All is their play:
This whole wide world is only he and she. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
86:Faith is spontaneous knowledge in the psychic.
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, Faith,
87:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
88:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings, Things Seen in Symbols - II,
89:In pursuit of knowledge, every day something is acquired. In pursuit of wisdom, every day something is dropped. ~ Lao Tzu,
90:As long as you still experience the stars as something 'above you', you lack the eye of knowledge.
   ~ Friedrich Nietzsche,
91:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin, In Either Case,
92:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
93:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I, Morality and Yoga,
94:A wide God-knowledge poured down from above,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
95:Everything must be transformed by the knowledge of the Truth. With my blessings
   ~ The Mother, Mantras Of The Mother, 6 May,
96:There comes a time when the mind takes a higher plane of knowledge but can never prove how it got there.
   ~ Albert Einstein,
97:Without love the acquisition of knowledge only increases confusion and leads to self-destruction. ~ Jiddu Krishnamurti, [T5],
98:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
99:God is identical with His attributes, so that it may be said that He is the knowledge, the knower, and the known. ~ Maimonides,
100:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin, In Either Case,
101:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
102:Intuition is the father of new knowledge, while empiricism is nothing but an accumulation of old knowledge.
   ~ Albert Einstein,
103:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
104:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Humanity,
105:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
106:Always we bear in us a magic key
Concealed in life’s hermetic envelope. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
107:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
108:For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
   ~ Anonymous, The Bible, Ecclesiastes 1:18,
109:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
110:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
111:The Divine's love and knowledge must always govern our thoughts and actions. 24 July 1954
   ~ The Mother, Words Of The Mother II,
112:The growth of the god in man is man’s proper business. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
113:A knowledge which became what it perceived. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
114:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
115:All knowledge comes from the stars. Men do not invent or create ideas; the ideas exist and men are able to grasp them. ~ Paracelsus,
116:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
117:Death is his mask and immortality is his self-revelation. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
118:He is the adventurer and cosmologist
Of a magic earth’s obscure geography. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
119:He is the explorer and the mariner
On a secret inner ocean without bourne. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
120:His is a search of darkness for the light,
Of mortal life for immortality. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
121:Most people do not really choose—they undergo the play of the forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
122:They say that I am dying but I am not going away.
Where could I go?
I am here ~ Sri Ramana Maharshi, Path of Self-Knowledge,
123:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
124:Divine compassion which strengthens the arm and clarifies the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
125:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, The Life Divine, 1.08-9,
126:That knowledge which purifies the mind and heart alone is true Knowledge, all else is only a negation of Knowledge. ~ Sri Ramakrishna,
127:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
128:Here and not elsewhere the highest Godhead has to be found. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
129:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
130:There knowledge needs not words to embody Idea; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
131:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,
132:Knowledge and Ignorance are in their nature subjective. ~ Sri Aurobindo, Letters on Yoga - III, Inner Experience and Outer Life,
133:Our human knowledge is a candle burnt
On a dim altar to a sun-vast Truth. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
134:There is a power in the idea—a force of which the idea is a shape. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
135:True knowledge is not attained by thinking. It is what you are; it is what you become.
   ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO,
136:All she can do is marvellous in his sight:
He revels in her, a swimmer in her sea,
~ Sri Aurobindo, Savitri, The Secret Knowledge,
137:Knowledge is the foundation of a constant living in the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
138:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
139:A mental knowledge can always be blinded by the tricks of the vital. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
140:Sorrow is knowledge, those that know the most must mourn the deepest, the tree of knowledge is not the tree of life.
   ~ Lord Byron, [T5],
141:God is not knowledge, but the cause of Knowledge; He is not mind, but the cause of mind; He is not Light, but the cause of Light. ~ Hermes,
142:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
143:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
144:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
145:Man moves towards something which fulfils the universe by transcending it. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
146:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
147:The universe is an endless masquerade:
For nothing here is utterly what it seems; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
148:The way to liberation is to turn from the outward to the inward. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
149:Above the world the world-creators stand,
In the phenomenon see its mystic source. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
150:Impose not on the mortal’s tremulous breast
The dire ordeal that foreknowledge brings; ~ Sri Aurobindo, Savitri, The Word of Fate,
151:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
152:What the mind wants is not at all always what is intended in a larger purpose. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
153:The Lord gives wisdom (sophia), from his face come knowledge (gnosis) and understanding (sunesis)
   ~ Anonymous, The Bible, Proverbs 2.6, [T5],
154:His knowledge scans bright pebbles on the shore
Of the huge ocean of his ignorance. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
155:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
156:All knowledge that the world has ever received comes from the mind, the infinite library of the universe is in our own mind. ~ Swami Vivekananda,
157:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
158:For the key is hid and by the Inconscient kept;
   The secret God beneath the threshold dwells.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
159:He puts on joy and sorrow like a robe
And drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
160:It is not when truth is dirty, but when it is shallow, that the lover of knowledge is reluctant to step into its waters.
   ~ Friedrich Nietzsche,
161:Love fulfilled does not exclude knowledge, but itself brings knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
162:One who has shaped this world is ever its lord:
Our errors are his steps upon the way. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
163:This is sure that he and she are one;
Even when he sleeps, he keeps her on his breast: ~ Sri Aurobindo, Savitri, The Secret Knowledge,
164:Thought was not there but a knowledge near and one
Seized on all things by a moved identity. ~ Sri Aurobindo, Savitri, The World-Soul,
165:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
166:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
167:Imagine a world in which every single person on the planet has free access to the sum of all human knowledge. ~ Jimmy Wales, Founder of Wikipedia,
168:Knowledge must be aggressive, if it wishes to survive and perpetuate itself. ~ Sri Aurobindo, The Human Cycle, Civilisation and Barbarism,
169:One Brahman, one reality in Self and Nature is the object of all knowledge. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
170:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
171:To see things as parts, as incomplete elements is a lower analytic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Nature,
172:Cessation of thought and other vibrations is the climax of the inner silence. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
173:The least insight that one can obtain into sublime things is more desirable than the most certain knowledge of lower things. ~ Saint Thomas Aquinas,
174:The outward and the immediate are our field,
The dead past is our background and support; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
175:The true knowledge is truth of existence, satyam, not mere truth of form or appearance. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
176:God to the soul that sees is the path and God is the goal of his journey. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
177:It is in the silence of the mind that the strongest and freest action can come. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
178:Love of the world, the mask, must change into the love of God, the Truth. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
179:3.Humankind is the only virus cursed to live with the horrifying knowledge of its hosts fragile mortality. (人类才是唯一的病毒,明智宿主的脆弱和死亡的命运,却得 ... ~ Kingsman,
180:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
181:The angel is free because of his knowledge, the beast because of his ignorance. Between the two remains the son of man to struggle. ~ Jalaluddin Rumi,
182:The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
183:True teaching is not an accumulation of knowledge; it is an awaking of consciousness which goes through successive stages. ~ Ancient Egyptian Proverb,
184:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
185:As the height draws the low ever to climb,
As the breadths draw the small to adventure vast. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
186:The conscious Force that acts in Nature’s breast,
A dark-robed labourer in the cosmic scheme ~ Sri Aurobindo, Savitri, The Secret Knowledge,
187:The Divine meets us in many aspects and to each of them knowledge is the key. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
188:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
189:To wisdom belongs the intellectual apprehension of eternal things; to knowledge, the rational knowledge of temporal things. ~ Saint Augustine of Hippo,
190:To wisdom belongs the intellectual apprehension of things eternal; to knowledge, the rational apprehension of things temporal. ~ Saint Augustine, [T5],
191:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
192:Knowledge ends not in these surface powers
That live upon a ledge in the Ignorance ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
193:A mistake must always be acknowledged and corrected. ~ Sri Aurobindo, Letters on Poetry and Art, General Comments on some Criticisms of the Poem,
194:Force and Love united and both illumined by Knowledge fulfil God in the world. ~ Sri Aurobindo, The Secret of the Veda, Agni, the Illumined Will,
195:Our ordinary intellectual notions are a stumbling-block in the way of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
196:Our whole being ought to demand God and not only our illumined eye of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
197:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
198:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
199:We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves.
   ~ The Mother, Words Of The Mother II, Divine and Man,
200:All consciousness is one, but in action it takes on many movements. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
201:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
202:The divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
203:Freedom, love and spiritual knowledge raise us from mortal nature to immortal being. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
204:God exists in Himself and not by virtue of the cosmos or of man. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
205:Knowledge of facts is a poor thing if one cannot see their true significance. ~ Sri Aurobindo, Letters on Yoga - IV, The Place of Study in Sadhana,
206:Earth’s winged chimaeras are Truth’s steeds in Heaven,
The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
207:God is pouring out his wrath upon the nations that acknowledge him not, upon the kingdoms that call not upon his name. ~ Anonymous, The Bible, Psalm 78:3-4,
208:He was here before the elements could emerge,
Before there was light of mind or life could breathe. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
209:In Supermind knowledge in the Idea is not divorced from will in the Idea, but one with it. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
210:Mental knowledge cannot replace faith; so long as there is only mental knowledge, faith is still needed. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
211:It is knowledge that purifies, it is truth that liberates. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
212:Purified mind is one that is necessarily passive and open to the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
213:Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
214:The one reward of the works of right Knowledge is to grow perpetually into the infinite Light. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth,
215:Error is the constant denial by the All of the ego’s false sufficiency in a limited knowledge. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
216:It is in the transparency of faith and knowledge, and not with their aid, that the sphere of Being becomes perceptible in its entire diaphaneity. ~ Jean Gebser,
217:Our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge. ~ Sri Aurobindo, The Life Divine, The Divine Life,
218:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
219:In the Impersonal’s ocean without shore
The Person in the World-Spirit anchored rode; ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
220:Mental knowledge is not true knowledge; true knowledge is that which is based on the true sight. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
221:Our inferences are often wrong and even when they are right touch only the surface of the matter. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
222:Scientific knowledge is a body of statements of varying degrees of certainty -- some most unsure, some nearly sure, none absolutely certain. ~ Richard P Feynman,
223:Blessed is the man who knows his own weakness, because this knowledge becomes to him the foundation, root, and beginning of all Goodness. ~ Saint Isaac of Syria,
224:Mind keeps the soul prisoner, we are slaves to our acts;
We cannot free our gaze to reach wisdom’s sun. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
225:The sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices.
   ~ Aleister Crowley,
226:By right knowledge put steadily into practice liberation comes inevitably. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
227:It does not help for spiritual knowledge to be ignorant of the things of this world. ~ Sri Aurobindo, Letters on Yoga - IV, Mental Development and Sadhana,
228:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
229:The consciousness of union with the Divine is for the spiritual seeker the supreme knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
230:The growing of the love of God must carry with it in him an expansion of the knowledge of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
231:The vision of God brings infallibly the adoration and passionate seeking of the Divine. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
232:A light of liberating knowledge shone
Across the gulfs of silence in their eyes; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
233:A million faces wears her knowledge here
And every face is turbaned with a doubt. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
234:Our call must be to live on a new height in all our being. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
235:The data of the senses can bring us, is not true knowledge; it is a science of appearances. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
236:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
237:Even when it is widest and most complete, mental knowing is still an indirect knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Nature of the Supermind,
238:The ignorant one does not see his ignorance as he basks in its darkness; nor does the knowledgeable one see his own knowledge, for he basks in its light ~ Ibn Arabi,
239:The Inconscience is an inverse reproduction of the supreme superconscience. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
240:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
241:In the worst Ignorance there is some point of the knowledge which constitutes that form of Ignorance ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
242:The centre of mental thinking is the ego, the person of the individual thinker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
243:Nothing is more helpful to reduce pride than the actual experience of self-knowledge. If we are discouraged by it, we have misunderstood its meaning. ~ Thomas Keating,
244:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
245:In the unfolding process of the Self
Sometimes the inexpressible Mystery
Elects a human vessel of descent. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
246:That which others hear or read of, I felt and practised myself; they get their knowledge by books, I mine by melancholizing. ~ Robert Burton, The Anatomy of Melancholy,
247:the mental psychic :::
...Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine... ~ Sri Aurobindo,
248:All life is the play of universal forces. The individual gives a personal form to these universal forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
249:Our present limited consciousness can only be a field of preparation, it can consummate nothing. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
250:We know very little, and yet it is astonishing that we know so much, and still more astonishing that so little knowledge can give us so much power.
   ~ Bertrand Russell,
251:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
252:He saw the labour of a godhead’s birth.
A secret knowledge masked as Ignorance; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
253:Man’s knowledge casked in the barrels of Memory
Has the harsh savour of a mortal draught: ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
254:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
255:Our ignorance is not entire; it is a limitation of consciousness. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
256:To eternal light and knowledge meant to rise,
Up from man’s bare beginning is our climb; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
257:By studying carefully what Sri Aurobindo has said on all subjects one can easily reach a complete knowledge of the things of this world.
   ~ The Mother, On Education, [T5],
258:Intellect void of the spirit can only pile up external knowledge and machinery and efficiency. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
259:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
260:Arrive at knowledge over small streamlets, and do not plunge immediately into the ocean, since progress must go from the easier to the more difficult. ~ Saint Thomas Aquinas,
261:He is the Maker and the world he made,
He is the vision and he is the Seer;
He is himself the actor and the act, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
262:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad, The Worlds - Surya,
263:The knowledge of the Eternal and the love of the Eternal are in the end one and the same thing. There is no difference between pure knowledge and pure love. ~ Sri Ramakrishna,
264:Thought-worlds
A thousand roads leaped into Eternity
Or singing ran to meet God’s veilless face. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
265:A deathbound littleness is not all we are:
Immortal our forgotten vastnesses
Await discovery in our summit selves; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
266:As if in different worlds they walked, though close ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
267:A touch of realisation is enough to set the higher mind knowledge or the illumined mind knowledge flowing. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
268:Knowledge is still incomplete if it gives us only an idea and cannot verify it in experience; ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
269:Myth suckled knowledge with her lustrous milk;
The infant passed from dim to radiant breasts. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
270:Self-knowledge is best learned not by contemplation, but actions. Strive to do your duty, and you will soon discover of what stuff you are made.
   ~ Johann Wolfgang von Goethe,
271:The more she plunged into love that anguish grew;
   Her deepest grief from sweetest gulfs arose.
   ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge,
272:The transition from the mind-self to the knowledge-self is the great and the decisive transition in the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
273:Pain warns us not to exert our limbs to the point of breaking them. How much knowledge would we not need to recognize this by the exercise of mere reason. ~ Georg C Lichtenberg,
274:The dualities that trouble our consciousness are contrasted truths of one and the same Truth of being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
275:A future knowledge is an added pain,
A torturing burden and a fruitless light
On the enormous scene that Fate has built. ~ Sri Aurobindo, Savitri, The Word of Fate,
276:Knowledge waits seated beyond mind and intellectual reasoning, throned in the luminous vast of illimitable self-vision. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
277:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
278:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
279:Pain is a contrary effect of the one delight of existence resulting from the weakness of the recipient. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
280:Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
281:While a tardy Evolution’s coils wind on
And Nature hews her way through adamant
A divine intervention thrones above. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
282:All philosophies as divergent view-points looking at different sides of a single Reality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
283:Our persistent consecration turns into knowledge of him all our knowing and into light of his power all our action. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
284:Supermind carries in it the unity, but also the largeness and multiplicities of the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
285:The central aim of Knowledge is the recovery of the Self, of our true self-existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
286:For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,
   ~ Anonymous, The Bible, 1 Corinthians 12:8,
287:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
288:The way of knowledge tends easily towards the impersonal and the absolute, may very soon become exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
289:Veiled by the ray no mortal eye can bear,
The Spirit's bare and absolute potencies
Burn in the solitude of the thoughts of God. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
290:All that transpires on earth and all beyond
Are parts of an illimitable plan
The One keeps in his heart and knows alone. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
291:Having made the decision, do not revise it unless some new fact comes to your knowledge. Nothing is so exhausting as indecision, and nothing is so futile.
   ~ Bertrand Russell, [T5],
292:Inheritor of the brief animal mind,
Man, still a child in Nature’s mighty hands,
In the succession of the moments lives; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
293:Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
294:Our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
295:The business of knowledge is to comprehend and for the finite intellect that means to define and determine. ~ Sri Aurobindo, Essays on the Gita, The Supreme Word of the Gita,
296:The infinite variety of particular objects constitutes one sole and identical Being. To know that unity is the aim of all philosophy and of all knowledge of Nature. ~ Giordano Bruno,
297:Thought-mind
Where Knowledge is the leader of the act
And Matter is of thinking substance made, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
298:An inspired Knowledge sat enthroned within
Whose seconds illumined more than reason’s years: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
299:Self-knowledge and world-knowledge must be made one in the all-ensphering knowledge of the Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
300:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine: The Integral Knowledge and the Aim of Life; Four Theories of Existence,
301:It is only the Divine's Grace that can give peace, happiness, power, light, knowledge, beatitude and love in their essence and their truth.
   ~ The Mother, Words Of The Mother II, [T5],
302:Knowledge dwells not in the passionate heart;
The heart’s words fall back unheard from Wisdom’s throne. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
303:Only sometimes a holier influence comes,
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
304:Our I is not that spiritual being which can look on the Divine Existence and say, “That am I”. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
305:Our imperfect mental instrumentation is not the last word of our possibilities. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
306:The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature,
307:This world is a beginning and a base
Where Life and Mind erect their structured dreams;
An unborn Power must build reality. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
308:We must fill the immense lacuna we have made,
Re-wed the closed finite’s lonely consonant
With the open vowels of Infinity. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
309:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
310:When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. ~ Confucius, Analects, 15:32, i,
311:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
312:A foreseeing Knowledge might be ours,
If we could take our spirit’s stand within,
If we could hear the muffled daemon voice. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
313:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
314:The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. ~ Bhagavad Gita,
315:The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
316:These limitations of his power, knowledge, life, delight of existence are the whole cause of man's dissatisfaction with himself and the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
317:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
318:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
319:Sometimes, when our sight is turned within,
Earth’s ignorant veil is lifted from our eyes;
There is a short miraculous escape. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
320:the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
321:A sailor on the Inconscient’s fathomless sea,
He voyages through a starry world of thought
On Matter’s deck to a spiritual sun. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
322:Happy, inert, he lies beneath her feet:
His breast he offers for her cosmic dance
Of which our lives are the quivering theatre, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
323:The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
324:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
325:A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
326:All things are the symbols through which we have to approach and draw nearer to That by which we and they exist. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
327:Jnanam is more than philosophy, it is the inspired and direct knowledge which comes of what our ancients called drishti, spiritual sight. ~ Sri Aurobindo, Karmayogin, In Either Case,
328:Study is of importance only if you study in the right way and with the turn for knowledge and mental discipline. ~ Sri Aurobindo, Letters on Yoga - IV, The Place of Study in Sadhana,
329:The East alone has some knowledge of the truth, the East alone can teach the West, the East alone can save mankind. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
330:The Immanent lives in man as in his house;
He has made the universe his pastime’s field,
A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
331:An omnipotent indiscernible Influence,
He sits, unfelt by the form in which he lives
And veils his knowledge by the groping mind. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
332:Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
333:Sunbelts of knowledge, moonbelts of delight
Stretched out in an ecstasy of widenesses ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
334:A Thought that can conceive but hardly knows
Arises slowly in her and creates
The idea, the speech that labels more than it lights; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
335:Even when we fail to look into our souls
Or lie embedded in earthly consciousness,
Still have we parts that grow towards the light, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
336:Her mouth was seized to channel ineffable truths,
Knowledge unthinkable found an utterance. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
337:He whose transcendence rules the pregnant Vasts,
Prescient now dwells in our subliminal depths,
A luminous individual Power, alone. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
338:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
339:Philosophy dealing with the principles of things must come to perceive the Principle of all these principles. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
340:Yoga does not either in its path or in its attainment exclude and throw away the forms of the lower knowledge ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
341:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
342:The future like the past presents itself to knowledge in the supermind as a memory of the preknown. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
343:I made the journey to knowledge like dogs who go for walks with their masters, a hundred times forward and backward over the same territory; and when I arrived I was tired. ~ Georg C Lichtenberg,
344:An invisible Beauty, goal of the world’s desire,
A Sun of which all knowledge is a beam,
A Greatness without whom no life could be. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
345:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
346:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
347:Even through the tangled anarchy called Fate
And through the bitterness of death and fall
An outstretched Hand is felt upon our lives. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
348:The crown of conscious Immortality,
The godhead promised to our struggling souls
When first man’s heart dared death and suffered life. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
349:The peace and spontaneous knowledge are in the psychic being and from there they spread to mind and vital and physical. ~ Sri Aurobindo, Letters on Yoga - IV, Levels of the Physical Being,
350:The universe is there as a truth in God even though the individual soul may have shut its eyes to it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
351:All knowledge failed and the Idea’s forms
And Wisdom screened in awe her lowly head
Feeling a Truth too great for thought or speech. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
352:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
353:In moments when the inner lamps are lit
And the life’s cherished guests are left outside,
Our spirit sits alone and speaks to its gulfs. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
354:Knowledge leads to unity, but ignorance to diversity. So long as God seems to be outside and far away, there is ignorance. But when God is realised within, that is true knowledge. ~ Sri Ramakrishna,
355:Wisdom leads to Unity, but Ignorance to Separation. So long as God seems to be outside and far away, there is ignorance. But when God is realized Within, that is True Knowledge.
   ~ Sri Ramakrishna,
356:All here where each thing seems its lonely self
Are figures of the sole transcendent One:
Only by him they are, his breath is their life; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
357:The fundamental truth of Being must necessarily be the fundamental truth of Becoming. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
358:All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Towards the Supramental Time Vision,
359:In the Divine's light we shall see, in the Divine's knowledge we shall know, in the Divine's will we shall realise. 1 October 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T1],
360:A Truth occult has made this mighty world:
The Eternal’s wisdom and self-knowledge act
In ignorant Mind and in the body’s steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
361:His knowledge he disguised as Ignorance,
His Good he sowed in Evil’s monstrous bed,
Made error a door by which Truth could enter in. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
362:Material existence and earthly activities are not the whole scope of our personal becoming or the whole formula of the cosmos. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
363:So what should I do when an unconverted part rises to the surface?

   Put the light and the knowledge on it patiently until it gets converted. 29 May 1934
   ~ The Mother, More Answers From The Mother,
364:The highest and widest seeing is the wisest; for then all knowledge is unified in its one comprehensive meaning. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
365:Her deepest grief from sweetest gulfs arose.
Remembrance was a poignant pang ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
366:It seeks the highest truth for the highest practical utility, not for intellectual or even for spiritual satisfaction. ~ Sri Aurobindo, Essays on the Gita, The Synthesis of Devotion and Knowledge,
367:It was a plane of undetermined spirit
That could be a zero or round sum of things,
A state in which all ceased and all began. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
368:That knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
369:We cannot get beyond the three gunas, if we do not first develop within ourselves the rule of the highest guna, sattwa. ~ Sri Aurobindo, Essays on the Gita, The Synthesis of Devotion and Knowledge,
370:All pursuit of knowledge, if not vitiated by a too earthward tendency, tends to refine, to subtilise, to purify the being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
371:Birth in the body is the most close, divine and effective form of help which the liberated can give to those who are themselves still bound. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
372:Our ignorance is Wisdom’s chrysalis,
Our error weds new knowledge on its way,
Its darkness is a blackened knot of light; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
373:Night was a chrysoprase on velvet cloth,
A nestling darkness or a moonlit deep; ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
374:Psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
375:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
376:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
377:Knowledge and tapasya, whatever their force, have a less sustaining power—faith is the strongest staff for the journey. ~ Sri Aurobindo, The Mother with Letters on The Mother, The Mother’s Protection,
378:My brain is only a receiver, in the Universe there is a core from which we obtain knowledge, strength, inspiration. I have not penetrated into the secrets of this core, but I know it exists.
   ~ Nikola Tesla,
379:Our souls accept what our blind thoughts refuse.
Earth’s winged chimaeras are Truth’s steeds in Heaven,
The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
380:Suicide is merely a frenzied revolt against limitation, a revolt not the less significant because it is without knowledge. ~ Sri Aurobindo, Kena and Other Upanishads, The Philosophy of the Upanishads,
381:The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
382:By knowledge we seek unity with the Divine in his conscious being: by works we seek also unity with the Divine in his conscious being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Delight of the Divine,
383:God shall grow up while the wise men talk and sleep;
For man shall not know the coming till its hour
And belief shall be not till the work is done. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
384:Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
385:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
386:True knowledge takes its base on things, arthas, and only when it has mastered the thing, proceeds to formalise its information. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education,
387:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
388:Knowledge sets us free, art sets us free. A great library is freedom...and that freedom must not be compromised. It must be available to all who need it, when they need it, and that's always. ~ Ursula K Le Guin,
389:Suffocated by the shallowness of the human nature we aspire to the knowledge that truly knows, the power that truly can, the love that truly loves.
   ~ The Mother, Words Of The Mother II, "The Divine" and "Man",
390:By virtue alone man cannot attain to the highest, but by virtue he can develop a first capacity for attaining to it, adhikāra. ~ Sri Aurobindo, Essays on the Gita, The Synthesis of Devotion and Knowledge,
391:Man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
392:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
393:In packets she ties up the Indivisible;
Finding her hands too small to hold vast Truth
She breaks up knowledge into alien parts ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
394:Most people who have not knowledge are apt to be opinionated—they have their ideas and don’t want them to be changed or their fixity disturbed. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
395:The whole world is one. The knower in the stone and the knower in myself are one; I am He. It is God in me, God in the stone. The knowledge in me and the knowledge in the stone are one; I am that. ~ Sri Aurobindo,
396:Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the basis of all existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
397:Day was a purple pageant and a hymn,
A wave of the laughter of light from morn to eve. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
398:The whole method of Yoga is psychological; it might almost be termed the consummate practice of a perfect psychological knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
399:A vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
400:He who has found his identity with God
Pays with the body’s death his soul’s vast light.
His knowledge immortal triumphs by his death. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
401:Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
402:Knowledge is as infinite as the stars in the sky. There is no end to all of the subjects that one could study. It is better to immediately get their essence - The unchanging fortress of pure awareness. ~ Longchenpa,
403:To manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
404:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
405:I know that knowledge is a vast embrace:
I know that every being is myself,
In every heart is hidden the myriad One. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
406:Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
407:Our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
408:Spirituality is a single word expressive of three lines of human aspiration towards divine knowledge, divine love and joy, divine strength. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
409:The mind is the ignorance attempting to know or it is the ignorance receiving a derivative knowledge: it is the action of Avidya. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
410:There are Two who are One and play in many worlds;
In Knowledge and Ignorance they have spoken and met
And light and darkness are their eyes’ interchange. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
411:A bullock yoked in the cart of proven fact,
She drags huge knowledge-bales through Matter’s dust
To reach utility’s immense bazaar. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
412:There consciousness was a close and single weft;
The far and near were one in spirit-space,
The moments there were pregnant with all time. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
413:Woe to you experts in the law [nomikois], because you have taken away the key to knowledge [gnosis]. You yourselves have not entered, and you have hindered those who were entering." ~ Anonymous, The Bible, Luke 11:52,
414:On the physical plane the Divine expresses himself through beauty, on the mental plane through knowledge, on the vital plane through power and on the psychic plane through love.
   ~ The Mother, Words Of The Mother III,
415:Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
416:A spiritual, not an intellectual knowledge is the indispensable requisite for this way of works, its sole possible light, medium, incentive. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
417:Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all. - Adi Sankara ~ Sri Ramana Maharshi, Atma Bodha, 67,
418:He who knows the Truth, the Knowledge, the Infinity that is Brahman shall enjoy with the all-wise Brahman all objects of desire. - Taittiriya Upanishad (II. 1.) ~ Sri Aurobindo, The Life Divine, The Problem of Life 220,
419:The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
420:The Self is there in the universe really and not falsely, supporting all that we have rejected, truly immanent in all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
421:0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1 ~ Sri Aurobindo, The Life Divine, The Divine Soul,
422:On a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
423:we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
424:We live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
425:All the basic realities are a bringing out of something that is eternal and inherently true in the Absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
426:Knowledge for its own sake. But also, and perhaps still more, knowledge for power. ... Increased power for increased action. But, finally and above all, increased action for increased being.
   ~ Pierre Teilhard de Chardin,
427:Still, right thought only becomes effective when in the purified understanding it is followed by other operations, by vision, by experience, by realisation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
428:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
429:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind’s candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
430:Reconstitute the perfect word, unite
The Alpha and the Omega in one sound;
Then shall the Spirit and Nature be at one.
Two are the ends of the mysterious plan. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
431:Knowledge which is acquired under compulsion has no hold on the mind. Therefore do not use compulsion, but let early education be a sort of amusement; you will then be better able to discover the child's natural bent. ~ Plato,
432:The Divine's words comfort and bless, soothe and illumine, and the Divine's generous hand lifts a fold of the veil which hides the infinite knowledge.
   ~ The Mother, Words Of The Mother II, The Divine Is with You [T1],
433:Yoga is the conscious and perfect seeking of union with the Divine towards which all the rest was an ignorant and imperfect moving and seeking. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
434:A mutual debt binds man to the Supreme:
His nature we must put on as he put ours;
We are sons of God and must be even as he:
His human portion, we must grow divine. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
435:That lives within us by ourselves unseen;
Only sometimes a holier influence comes,
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
436:All flowed immeasurably to one sea:
All living forms became its atom homes.
A Panergy that harmonised all life
Held now existence in its vast control; ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
437:Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
438:It is only through the individual mind that the mass can arrive at a clear knowledge and creation of the thing it held in its subconscient self. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
439:There is a truth to know, a work to do;
Her play is real; a Mystery he fulfils:
There is a plan in the Mother’s deep world-whim,
A purpose in her vast and random game. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
440:Still have we parts that grow towards the light,
Yet are there luminous tracts and heavens serene
   And Eldorados of splendor and ecstacy
   And temples to the godhead none can see
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
441:For even he who is most greedy for knowledge can achieve no greater perfection than to be thoroughly aware of his own ignorance in his particular field. The more be known, the more aware he will be of his ignorance. ~ Nicholas of Cusa,
442:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity,
A Strength not forced to stumble by its speed, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
443:Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. ~ Sri Ramana Maharshi,
444:Maya is a veil of the Absolute;
A Truth occult has made this mighty world:
The Eternal’s wisdom and self-knowledge act
In ignorant Mind and in the body’s steps. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
445:As knowledge grows Light flames up from within:
It is a shining warrior in the mind,
An eagle of dreams in the divining heart,
An armour in the fight, a bow of God. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
446:Esoteric more generally means simply a continuing knowledge of reality which is rejected. That it is esoteric not because it cannot be known but because we refuse to recognize it. Therefore it remains a profound secret.
   ~ Manly P Hall,
447:7. He in whom it is the Self-Being that has become all existences that are Becomings, for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?
   ~ Sri Aurobindo, Isha Upanishad, [7],
448:A Consciousness that knows not its own truth,
A vagrant hunter of misleading dawns,
Between the being’s dark and luminous ends
Moves here in a half-light that seems the whole: ~ Sri Aurobindo, Savitri, The Secret Knowledge,
449:All knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
450:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
451:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
452:The knowledge of the Self includes also the knowledge of the principles of Being, its fundamental modes and its relations with the principles of the phenomenal universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
453:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
454:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
455:Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! ~ Swami Vivekananda,
456:Wisdom is greater than all terrestrial sciences and than all human knowledge. She renders a man indifferent to the joys of the world and permits him to consider with an impassive heart their precipitous and tumultous course. ~ Fa.khen-pi.u,
457:Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
458:The love of solitude is a sign of the disposition towards knowledge; but knowledge itself is only achieved when we have a settled perception of solitude in the crowd, in the battle and in the mart.
   ~ Sri Aurobindo, Essays Divine And Human,
459:The growth of the individual is the indispensable means for the inner growth as distinguished from the outer force and expansion of the collective being. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
460:Doom is a passage for our inborn force,
Our ordeal is the hidden spirit’s choice,
Ananke is our being’s own decree. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
461:On heights unreached by mind’s most daring soar,
Upon a dangerous edge of failing Time
The soul draws back into its deathless Self;
Man’s knowledge becomes God’s supernal Ray. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
462:The earth's uplook to a remote Unknown
   Is a preface only of the epic climb
   Of human soul from its flat earthly state
   To the discovery of a greater self
   And the far gleam of an eternal Light.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
463:Then suddenly a luminous finger fell
On all things seen or touched or heard or felt
And showed his mind that nothing could be known;
That must be reached from which all knowledge comes. ~ Sri Aurobindo, Savitri, In the Self of Mind,
464:An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire Universal Knowledge Gnosis, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence. ~ Eliphas Levi,
465:Classification, broadly defined, is the act of organizing the universe of knowledge into some systematic order. It has been considered the most fundamental activity of the human mind.
   ~ LOIS MAI CHAN, CATALOGING AND CLASSIFICATION: AN INTRODUCTION,
466:No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
467:One day the Face must burn out through the mask.
   Our ignorance is Wisdom's chrysalis,
   Our error weds new knowledge on its way,
   Its darkness is a blackened knot of light;
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
468:There are two allied powers in man; knowledge & wisdom. Knowledge is so much of the truth seen in a distorted medium as the mind arrives at by groping, wisdom what the eye of divine vision sees in the spirit. ~ Sri Aurobindo, Essays Divine And Human,
469:Evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
470:There are those who seek knowledge for the sake of knowledge; that is curiosity. There are those who seek knowledge to be known by others; that is vanity. There are those who seek knowledge in order to serve; that is Love. ~ Saint Bernard of Clairvaux,
471:A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
472:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Sri Ramakrishna,
473:The intuitive mind is not yet the wide sunlight of truth, but a constant play of flashes of it keeping lighted up a basic state of ignorance or of half-knowledge and indirect knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
474:For the spirit is eternal and unmade
And not by thinking was its greatness born,
And not by thinking can its knowledge come.
It knows itself and in itself it lives, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
475:Into a simplest movement she could bring
A oneness with earth’s glowing robe of light,
A lifting up of common acts by love. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
476:His fate within him shapes his acts and rules;
Its face and form already are born in him,
Its parentage is in his secret soul ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
477:Dead is the past; the void has possessed it; its drama is ended,
Finished its music. The future is dim and remote from our knowledge;
Silent it lies on the knees of the gods in their luminous stillness. ~ Sri Aurobindo, Collected Poems, Ilion,
478:The knowledge which is not companioned by an aspiration and vivified by an uplifting is no true knowledge, for it can be only an intellectual seeing and a barren cognitive endeavour. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
479:There Knowledge called him to her mystic peaks
Where thought is held in a vast internal sense
And feeling swims across a sea of peace
And vision climbs beyond the reach of Time. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
480:42.'The colour of milk is one, the colours of the cows'many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know. ~ Sri Ramana Maharshi,
481:Aspiration is a turning upward of the inner being with a call, yearning, prayer for the Divine, for the Truth, for the Consciousness, Peace, Ananda, Knowledge, descent of Divine Force or whatever else is the aim of one's endeavour.
   ~ The Mother, [T2],
482:Before you become too entranced with gorgeous gadgets and mesmerizing video displays, let me remind you that information is not knowledge, knowledge is not wisdom, and wisdom is not foresight. Each grows out of the other, and we need them all. ~ Arthur C Clarke,
483:The subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
484:Nature and Fate compel his free-will’s choice.
But greater spirits this balance can reverse
And make the soul the artist of its fate. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
485:Like men who lengthen out departure’s pain,
Unwilling to separate sorrowful clinging hands,
Unwilling to see for the last time a face, ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
486:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
487:Man’s hopes and longings build the journeying wheels
That bear the body of his destiny
And lead his blind will towards an unknown goal. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
488:359. Men burrow after little details of knowledge and group them into bounded and ephemeral thought systems; meanwhile all infinite wisdom laughs above their heads and shakes wide the glory of her iridescent pinions.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
489:At last he hears a chanting on the heights
And the far speaks and the unknown grows near:
He crosses the boundaries of the unseen
And passes over the edge of mortal sight
To a new vision of himself a ~ Sri Aurobindo, Savitri, The Secret Knowledge,
490:Philosophy not only purifies the reason and predisposes it to the contact of the universal and the infinite, but tends to stabilise the nature and create the tranquillity of the sage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
491:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many.
   ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, 130,
492:The study of truth requires a considerable effort - which is why few are willing to undertake it out of love of knowledge - despite the fact that God has implanted a natural appetite for such knowledge in the minds of men. ~ Saint Thomas Aquinas, Summa Contra Gentiles,
493:Clarity of knowledge and inner self-vision, subjugation of the ego, love, scrupulousness in selfless and dedicated works, are the four wheels of the chariot of Yoga. One who has them will progress safely on the path.
   ~ Sri Aurobindo, Letters On Himself And The Ashram,
494:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,
495:There are Two who are One and play in many worlds;
In Knowledge and Ignorance they have spoken and met
And light and darkness are their eyes’ interchange;
Our pleasure and pain are their wrestle and embrace, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
496:And throngs of blue-black clouds crept through the sky
And rain fled sobbing over the dripping leaves
And storm became the forest’s titan voice. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
497:What Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
498:The human intellect is too much afraid of error precisely because it is too much attached to a premature sense of certitude and a too hasty eagerness for positive finality in what it seems to seize of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
499:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
500:Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one's ideas, desires, habits, etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere. ~ Sri Aurobindo, Letters On Yoga - II,
501:As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value than a much smaller amount if you have not thought it over for yourself.
   ~ Arthur Schopenhauer, [T9],
502:Happy, inert, he lies beneath her feet:
   His breast he offers for her cosmic dance
   Of which our lives are the quivering theatre,
   And none could bear but for his strength within,
   Yet none would leave because of his delight.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
503:What most she needs, what most exceeds her scope,
A Mind unvisited by illusion’s gleams,
A Will expressive of soul’s deity,
A Strength not forced to stumble by its speed,
A Joy that drags not sorrow as its shade. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
504:Only a blind man can easily define what light is. When you do not know, you are bold. Ignorance is always bold; knowledge hesitates. And the more you know, the more you feel that the ground underneath is dissolving. The more you know, the more you feel how ignorant you are. ~ Osho,
505:There is a self that is of the essence of Matter - there is another inner self of Life that fills the other - there is another inner self of Mind - there is another inner self of TruthKnowledge - there is another inner self of Bliss. Taittiriya Upanishad. ~ Sri Aurobindo, The Life Divine, 1.26,
506:Faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
507:For who could be taught the knowledge of experience from paper? Since paper has the property to produce lazy and sleepy people, who are haughty and learn to persuade themselves and to fly without wings. . . . Therefore the most fundamental thing is to hasten to experience. ~ Paracelsus,
508:You can understand only what you already know in your own inner self. What strikes you in a book is what you have already experienced deep within you. The knowledge that seems to come to you from outside is only an occasion for bringing out the knowledge that is within you. ~ The Mother,
509:our worth lies only in the measure of our effort to exceed ourselves, and to exceed ourselves is to attain the Divine. Human mediocrity is intolerable. We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves.
   ~ The Mother, Words Of The Mother II,
510:Intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
511:A wisdom waiting on Omniscience
Sat voiceless in a vast passivity;
It judged not, measured not, nor strove to know,
But listened for the veiled all-seeing Thought
And the burden of a calm transcendent Voice. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
512:The Divine accepts whatever symbol, form or conception of himself is present to the mind of the worshipper, yāṁ yāṁ tanuṁ śraddhayā arcati, as it is said elsewhere, and meets him according to the faith that is in him. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge,
513:The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   ~ Peter J Carroll, Liber Null,
514:Paracelcus, Eliphas Levi, MacGregor Mathers, Aleister Crowley, Austin Spare, and Michael Moorcock all fed ideas into Chaos Magic. Plus it made some acknowledgement to the ideas of Quantum Physics and other bits of strange science.
   ~ Peter J Carroll, The Octavo: A sorcerer-scientist's grimoire,
515:Knowledge of the way is not enough - one must tread it, or if one cannot do that, allow oneself to be carried along it. The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later. ~ Sri Aurobindo, Letters On Yoga - II,
516:And here potentiality exists; for the mastery of phenomena depends upon a knowledge of their causes and processes and if we know the causes of error, sorrow, pain, death, we may labour with some hope towards their elimination. For knowledge is power and mastery.
   ~ Sri Aurobindo, The Life Divine,
517:Knowledge comes not to us as a guest
Called into our chamber from the outer world;
A friend and inmate of our secret self,
It hid behind our minds and fell asleep
And slowly wakes beneath the blows of life. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
518:The ordinary man says in his ignorance "My religion is the sole religion, my religion is the best." But when his heart is illumined by the true knowledge, he knows that beyond all the battles of sects and of sectaries presides the one, indivisible, eternal and omniscient Benediction. ~ Sri Ramakrishna,
519:What is the way of making the consciousness of human unity grow in man?

   Spiritual education, that is to say an education which gives more importance to the growth of the spirit than to any religious or moral teaching or to the material so-called knowledge.
   ~ The Mother, Words Of The Mother III,
520:All-Knowledge packed into great wordless thoughts
Lodged in the expectant stillness of his depths
A crystal of the ultimate Absolute,
A portion of the inexpressible Truth
Revealed by silence to the silent soul.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
521:Beware of confining yourself to a particular belief and denying all else, for much good would elude you - indeed, the knowledge of reality would elude you. Be in yourself a matter for all forms of belief, for God is too vast and tremendous to be restricted to one belief rather than another. ~ Ibn Arabi,
522:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
523:The knowledge of mortals is bound unto blindness.
Either only they walk mid the coloured dreams of the senses
Treading the greenness of earth and deeming the touch of things real,
Or if they see, by the curse of the gods their sight into falsehood ~ Sri Aurobindo, Collected Poems, Ilion,
524:This is the greatness of gods that they know and can put back the knowledge;
Doing the work they have chosen they turn not for fruit nor for failure,
Griefless they walk to their goal and strain not their eyes towards the ending.
Light that they hav ~ Sri Aurobindo, Collected Poems, Ilion,
525:Children of Immortality, gods who are joyous for ever,
Rapture is ours and eternity measures our lives by his aeons.
For we desireless toil who have joy in the fall as the triumph,
Knowledge eternal possessing we work for an end that is destined
L ~ Sri Aurobindo, Collected Poems, Ilion,
526:Our greater self of knowledge waits for us,
A supreme light in the truth-conscious Vast:
It sees from summits beyond thinking mind,
It moves in a splendid air transcending life.
It shall descend and make earth’s life divine. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
527:[...]The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or impulse.
   ~ Sri Aurobindo, Letters On Yoga - II,
528:the spiritual transformation :::
The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that. ~ Sri Aurobindo, Letters On Yoga - III,
529:Fear is hidden consent. When you are afraid of something, it means that you admit its possibility and thus strengthen its hand. It can be said that it is a subconscient consent. Fear can be overcome in many ways. The ways of courage, faith, knowledge are some of them. ~ The Mother, Words Of The Mother II, 243,
530:The master of existence lurks in us
   And plays at hide-and-seek with his own Force;
   In Nature's instrument loiters secret God.
   The immanent lives in man as his house;
   He has made the universe his pastime's field,
   A vast gymnasium of his works of might.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
531:The magician acknowledges a desire, he lists the appropriate symbols and arranges them into an easily visualised glyph. Using any of the gnostic techniques he reifies the sigil and then, by force of will, hurls it into his subconscious from where the sigil can begin to work unencumbered by desire. ~ Ray Sherwin,
532:To evoke a Person in the impersonal Void,
With the Truth-Light strike earth’s massive roots of trance,
Wake a dumb self in the inconscient depths
And raise a lost Power from its python sleep
That the eyes of the Timeless might look out from Time ~ Sri Aurobindo, Savitri, The Secret Knowledge,
533:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Renunciation,
534:This is the sailor on the flow of Time,
This is World-Matter’s slow discoverer,
Who, launched into this small corporeal birth,
Has learned his craft in tiny bays of self,
But dares at last unplumbed infinitudes,
A voyager upon eternity’s seas. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
535:A highest Godward tension liberates the mind through an absolute seeing of knowledge, liberates the heart through an absolute love and delight, liberates the whole existence through an absolute concentration of will towards a greater existence. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
536:The mighty wardens of the ascending stair
Who intercede with the all-creating Word,
There waited for the pilgrim heaven-bound soul;
Holding the thousand keys of the Beyond
They proffered their knowledge to the climbing mind ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
537:I told you, knowledge is our Holy Grail, and I daresay the wisdom possessed by the vampire would boggle your imagination. You see, we don't have political allegiances to worry about, or religion, or differing mores. We all work together for one purpose: to further our achievements and our learning. ~ Michael Talbot,
538:I am peace that steals into man’s war-worn breast,
Amid the reign of Hell his acts create
A hostel where Heaven’s messengers can lodge;
I am charity with the kindly hands that bless,
I am silence mid the noisy tramp of life;
I am Knowledge porin ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
539:God's Tread
Once we have chosen to be as the gods, we must follow that motion.
Knowledge must grow in us, might like a Titan’s, bliss like an ocean,
Calmness and purity born of the spirit’s gaze on the Real,
Rapture of his oneness embracing the soul in a clasp ~ Sri Aurobindo, Collected Poems, Ahana,
540:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
541:As knowledge grows Light flames up from within:
It is a shining warrior in the mind,
An eagle of dreams in the divining heart,
An armour in the fight, a bow of God.
Then larger dawns arrive and Wisdom’s pomps
Cross through the being’s dim half-li ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
542:The possession of Knowledge, unless accompanied by a manifestation and expression in Action, is like the hoarding of precious metals - a vain and foolish thing. Knowledge, like Wealth, is intended for Use. The Law of Use is Universal, and he who violates it suffers by reason of his conflict with natural forces. ~ The Kybalion,
543:It has often and confidently been asserted, that man's origin can never be known: but ignorance more frequently begets confidence than does knowledge: it is those who know little, and not those who know much, who so positively assert that this or that problem will never be solved by science. ~ Charles Darwin, The Descent of Man,
544:Little by little there has to be a constant equilibrium established between the parts of the subject's knowledge and the totality of his knowledge at any given moment. There is a constant differentiation of the totality of knowledge into the parts and an integration of the parts back into the whole.
   ~ Jean Piaget, 1977, p. 839,
545:Content to be with her and feel her near
He makes the most of the little that she gives
And all she does drapes with his own delight.
A glance can make his whole day wonderful,
A word from her lips with happiness wings the hours.
He leans on her for all he does and is: ~ Sri Aurobindo, Savitri, The Secret Knowledge,
546:There distance was his own huge spirit’s extent;
Delivered from the fictions of the mind
Time’s triple dividing step baffled no more;
Its inevitable and continuous stream,
The long flow of its manifesting course,
Was held in spirit’s single wide ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
547:A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally
   ~ Peter J Carroll,
548:Her lips endlessly clung to his,
Unwilling ever to separate again
Or lose that honeyed drain of lingering joy,
Unwilling to loose his body from her breast,
The warm inadequate signs that love must use. ~ Sri Aurobindo, Savitri, The Joy of Union; the Ordeal of the Foreknowledge of Death and the Heart’s Grief and Pain,
549:Imposing schemes of knowledge on the Vast
They clamped to syllogisms of finite thought
The free logic of an infinite Consciousness,
Grammared the hidden rhythms of Nature’s dance,
Critiqued the plot of the drama of the worlds,
Made figure and nu ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
550:In the world of my knowledge and my ignorance
Where God is unseen and only is heard a Name
And knowledge is trapped in the boundaries of mind
And life is hauled in the drag-net of desire
And Matter hides the soul from its own sight, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
551:Magic is but a science, a profound knowledge of the Occult forces in Nature, and of the laws governing the visible or the invisible world. Spiritualism in the hands of an adept becomes Magic, for he is learned in the art of blending together the laws of the Universe, without breaking any of them and thereby violating Nature. ~ H P Blavatsky,
552:Only two kinds of people can attain "Self-Knowledge": those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realize that they know nothing. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna.,
553:Concentration, for our Yoga, means when the consciousness is fixed in a particular state (e.g. peace) or movement (e.g. aspiration, will, coming into contact with the Mother, taking the Mother's name); meditation is when the inner mind is looking at things to get the right knowledge.
   ~ Sri Aurobindo, Letters On Yoga - II, [concentration is:],
554:Talk 12.

A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing and wanted to hear something from the Maharshi.

M.: You know that you know nothing. Find out that knowledge. That is liberation (mukti). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
555:Our personal life and our communal life, our commerce with ourselves and our commerce with our fellows are founded on a falsity and are therefore false in their recognised principles and methods, although through all this error a growing truth continually ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
556:We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids, 54, [T5],
557:True magic therefore is the high knowledge of the more subtle powers that have not yet been acknowledged by science up to this date because the methods of scrutiny that have been applied so far do not suffice for their grasping, understanding and utilization, although the laws of magic are analogous to all official sciences of the world. ~ Franz Bardon,
558:Blinded are human hearts by desire and fear and possession,
Darkened is knowledge on earth by hope the helper of mortals. ~ Sri Aurobindo, Collected Poems, Ilion,
559:He who knows nothing, loves nothing. He who can do nothing understands nothing. He who understands nothing is worthless. But he who understands also loves, notices, sees ... The more knowledge is inherent in a thing, the greater the love.... Anyone who imagines that all fruits ripen at the same time as the strawberries knows nothing about grapes. ~ Paracelsus,
560:What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.
   ~ Soren Kierkegaard,
561:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 396, [T3],
562:The piling on of more concepts, this acquisition of additional knowledge, is not the solution. Adding to the known can never take one beyond the known.
At every moment of your life you know what you need to know. Take it to be sufficient.
True knowledge comes via direct apperception and this cannot be forced.
It arrives in its own time Now, be still. ~ Wu Hsin,
563:WILL, KNOWLEDGE and love are the three divine powers in human nature and the life of man, and they point to the three paths by which the human soul rises to the divine. The integrality of them, the union of man with God in all the three, must therefore, as we have seen, be the foundation of an integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
564:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
565:Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. ~ Sri Aurobindo, The Life Divine,
566:For those who are afraid of a word: This is what we mean by Divine: all the knowledge we have to acquire, all the power we have to obtain, all the love we have to become, all the perfection we have to achieve, all the harmonious and progressive poise we have to manifest in light and joy, all the new and unknown splendours that have to be realised.
   ~ The Mother, Words Of The Mother II,
567:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
568:541 - Canst thou see God in thy torturer and slayer even in thy moment of death or thy hours of torture? Canst thou see Him in that which thou art slaying, see and love even while thou slayest? Thou hast thy hand on the supreme knowledge. How shall he attain to Krishna who has never worshipped Kali?
   All is the Divine and the Divine alone exists.
   ~ The Mother, On Thoughts And Aphorisms,
569:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature.
   ~ Sri Aurobindo, Isha Upanishad,
570:The triple Path of devotion, knowledge and works ... seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 37 [T1],
571:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
572:There is something which unites magic and applied science while separating both from the wisdom of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike the problem is how to subdue reality to the wishes of men. ~ C S Lewis, The Abolition of Man (1943),
573:The Mother guides, helps each according to his nature and need, and, where necessary, herself intervenes with her Power enabling the sadhak to withstand the rigours and demands of the Path. She has placed herself - with all the Love, Peace, Knowledge and Consciousness that she is - at the disposal of every aspiring soul that looks for help.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T2],
574:I almost? had some slight existential crisis, cause I was trying to figure out what does it all mean? what is the purpose of things? I came to the conclusion that if we can advance the knowledge of the world, if we can do things that expand the scope and scale of consciousness then were better able to ask the right questions and become more enlightened and thats really the only way forward
   ~ Elon Musk,
575:Man carries within himself perfect power, perfect wisdom, and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration. These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.
   ~ The Mother,
576:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids,
577:410 - Devotion is not utterly fulfilled till it becomes action and knowledge. If thou pursuest after God and canst overtake Him, let Him not go till thou hast His reality.
If thou hast hold of His reality, insist on having also His totality. The first will give thee divine knowledge, the second will give thee divine works and a free and perfect joy in the universe. ~ Sri Aurobindo, Essays Divine And Human,
578:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction.
   ~ Swami Vivekananda, Raja-Yoga, 84,
579:But from time to time Thy sublime light shines in a being and radiates through him over the world, and then a little wisdom, a little knowledge, a little disinterested faith, heroism and compassion penetrates men's hearts, transforms their minds and sets free a few elements from that sorrowful and implacable wheel of existence to which their blind ignorance subjects them.
   ~ The Mother, Prayers And Meditations,
580:All of us cherish our beliefs. They are, to a degree, self-defining. When someone comes along who challenges our belief system as insufficiently well-based - or who, like Socrates, merely asks embarrassing questions that we haven't thought of, or demonstrates that we've swept key underlying assumptions under the rug - it becomes much more than a search for knowledge. It feels like a personal assault. ~ Carl Sagan,
581:My son, if you receive my words and treasure up my commandments with you, making your ear atentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God. ...
   ~ Anonymous, The Bible, Proverbs 2:1-22,
582:The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All-Power, All-Beauty, All-Love, All-Bliss, accepting to assume human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.
   ~ The Mother, On Thoughts And Aphorisms, 16 June 1960,
583:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine, 1.03,
584:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
585:That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
586:God is, but man's conceptions of God are reflections in his own mentality, sometimes of the Divine, sometimes of other Beings and powers and they are what his mentality can make of the suggestions that come to him, generally very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge..
   ~ Sri Aurobindo, Letters On Yoga - I, [T9],
587:Certainty [of faith] will remain incomplete as long as there is an atom of love of this world in the heart. When faith has become certitude, certitude has become knowingness, and knowingness has become Knowledge, you will become an expert in distinguishing between the good and the bad in the service of Allah (mighty and glorified is He). ~ Abd Al-Qadir al-Jilani, Purification of the Mind (Jila' Al-Khatir), Second Edition,
588:The first step to the knowledge of the wonder and mystery of life is the recognition of the monstrous nature of the earthly human realm as well as its glory, the realization that this is just how it is and that it cannot and will not be changed. Those who think they know how the universe could have been had they created it, without pain, without sorrow, without time, without death, are unfit for illumination. ~ Joseph Campbell,
589:It is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of His Holy Guardian Angel; for that is the particular secret of each one of us; a secret not to be told or even divined by any other, whatever his grade. It is the Holy of Holies, whereof each man is his own High Priest, and none knoweth the Name of his brother's God, or the Rite that invokes Him. ~ Aleister Crowley, Liber ABA,
590:in order to really possess knowledge, whatever it may be, you must put it into practice, that is, master your nature so as to be able to express this knowledge in action. ... You are still very young, but you must learn right away that to reach the goal you must know how to pay the price, and that to understand the supreme truths you must put them into practice in your daily life. That's all.
   ~ The Mother, Questions And Answers 1957-1958,
591:A truly good book is something as natural, and as unexpectedly and unaccountably fair and perfect, as a wild flower discovered on the prairies of the West or in the jungles of the East. Genius is a light which makes the darkness visible, like the lightning's flash, which perchance shatters the temple of knowledge itself,--and not a taper lighted at the hearth-stone of the race, which pales before the light of common day. ~ Henry David Thoreau,
592:'Brahman is in all things, all things are in Brahman, all things are Brahman' is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos.
   ~ Sri Aurobindo, The Life Divine, Book 01: Omnipresent Reality and the Universe, The Supreme Truth-Consciousness [149] [T1],
593:The Divine Grace alone has the power to intervene and change the course of Universal Justice. The great work of the Avatar is to manifest the Divine Grace upon earth. To be a disciple of the Avatar is to become an instrument of the Divine Grace. The Mother is the great dispensatrix-through identity-of the Divine Grace, with a perfect knowledge-through identity-of the absolute mechanism of Universal Justice.
   ~ The Mother, Words Of The Mother II,
594:He desired, 'May I be Many'. He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that is. 'That Truth' they call him. [Taittiriya Upanishad] ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
595:A might no human will nor force can gain,
A knowledge seated in eternity,
A bliss beyond our struggle and our pain
Are the high pinnacles of our destiny. ~ Sri Aurobindo, Collected Poems: Evolution - II
Man's destiny
The Mantra is born through the heart and shaped or massed by the thinking mind into a chariot of that godhead of the Eternal of whom the truth seen is a face or a form. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
596:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
   What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power?
   ~ Sri Aurobindo, The Life Divine,
597:It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step-crossing of the Abyss and the attainment of the grade of Master of the Temple. ~ Aleister Crowley, Magick Without Tears,
598:I can live with doubt and uncertainty and not knowing. I think it is much more interesting to live not knowing than to have answers that might be wrong. If we will only allow that, as we progress, we remain unsure, we will leave opportunities for alternatives. We will not become enthusiastic for the fact, the knowledge, the absolute truth of the day, but remain always uncertain ... In order to make progress, one must leave the door to the unknown ajar. ~ Richard P Feynman,
599:If Confucius can serve as the Patron Saint of Chinese education, let me propose Socrates as his equivalent in a Western educational context - a Socrates who is never content with the initial superficial response, but is always probing for finer distinctions, clearer examples, a more profound form of knowing. Our concept of knowledge has changed since classical times, but Socrates has provided us with a timeless educational goal - ever deeper understanding. ~ Howard Gardner,
600:All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge,
601:We do not fight against any creed, any religion. We do not fight against any form of government. We do not fight against any caste, any social class. We do not fight against any nation or civilisation. We are fighting division, unconsciousness, ignorance, inertia and falsehood. We are endeavouring to establish upon earth union, knowledge, consciousness, truth; and we fight whatever opposes the advent of this new creation of Light, Peace, Truth and Love. ~ The Mother, Agenda Vol 6, Satprem,
602:Far be it from us to doubt that all number is known to Him 'Whose understanding is infinite' (Ps. 147:5). The infinity of number, though there be no numbering of infinite numbers, is yet not incomprehensible by Him Whose understanding is infinite. And thus, if everything which is comprehended is defined or made finite by the comprehension of him who knows it, then all infinity is in some ineffable way made finite to God, for it is comprehensible by His knowledge. ~ Saint Augustine of Hippo,
603:I was speaking of your experiences of the higher consciousness, of your seeing the Mother in all things - these are what are called spiritual realisations, spiritual knowledge. Realisations are the essence of knowledge - thoughts about them, expression of them in words are a lesser knowledge and if the thoughts are merely mental without experience or realisation, they are not regarded as jnana in the spiritual sense at all.
   ~ Sri Aurobindo, Letters On Yoga - III, Transformation of the Mind,
604:For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflictMind and Supermind to the harmonious play of the supreme Truth in its universal manifestation.
   ~ Sri Aurobindo, The Life Divine,
605:There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Yoga of Divine Works, The Ascent of the Sacrifice - 1 [T1],
606:377. God made the infinite world by Self-knowledge which in its works is Will-Force self-fulfilling. He used ignorance to limit His infinity; but fear, weariness, depression, self-distrust and assent to weakness are the instruments by which He destroys what He created. When these things are turned on what is evil or harmful & ill-regulated within thee, then it is well; but if they attack thy very sources of life & strength, then seize & expel them or thou diest.
   ~ Sri Aurobindo, Essays Divine And Human,
607:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.

Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana,
608:Across a luminous dream of spirit-space
   She builds creation like a rainbow bridge
   Between the original Silence and the Void.
   A net is made of the mobile universe;
   She weaves a snare for the conscious Infinite.
   A knowledge is with her that conceals its steps
   And seems a mute omnipotent Ignorance.
   A might is with her that makes wonders true;
   The incredible is her stuff of common fact.
   Her purposes, her workings riddles prove;
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
609:We have to entertain the possibility that there is no reason for something existing; or that the split between subject and object is only our name for something equally accidental we call knowledge; or, an even more difficult thought, that while there may be some order to the self and the cosmos, to the microcosm and macrocosm, it is an order that is absolutely indifferent to our existence, and of which we can have only a negative awareness.
   ~ Eugene Thacker, In the Dust of This Planet: Horror Of Philosophy vol. 1,
610:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.'
   ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life,
611:Natural consciousness will prove itself to be only knowledge in principle or not real knowledge. Since, however, it immediately takes itself to be the real and genuine knowledge, this pathway has a negative significance for it; what is a realization of the notion of knowledge means for it rather the ruin and overthrow of itself; for on this road it loses its own truth. Because of that, the road can be looked on as the path of doubt, or more properly a highway of despair. ~ Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit,
612:Who is the object of homage?
   You, whose face is very white, lovely and beautiful, glowing with light like an array of a hundred full autumn moons, all together, without the dust from earth and water, You are adorned with completely open, immeasurable twofold knowledge like the hosts of a thousand stars, The brilliant light of your clear wisdom manifesting the four correct analytical knowledges shines forth, Noble Lady Tara, Goddess Vajra Sarasvati, I pay homage to you. ~ Khenchen Palden Sherab Rinpoche, Smile Of Sun And Moon,
613:The sentiment du déjà vu is based, as I have found in a number of cases, on foreknowledge in dreams, but we saw that this foreknowledge can also occur in the waking state. In such cases mere chance becomes highly improbable because the coincidence is known in advance. It thus loses its chance character not only psychologically and subjectively, but objectively too, since the accumulation of details that coincide immeasurably increases the improbability of chance as a determining factor.
   ~ Carl Jung, An Acasual Connecting Principle,
614:MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 2 being applied to proper Patients, 3 strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, 4 the which to the vulgar shall seem to be a miracle.
   ~ King Solomon, Lesser Key Of The Goetia,
615:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
616:What is history? What is its significance for humanity? Dr. J. H. Robinson gives us a precise answer: "Man's abject dependence on the past gives rise to the continuity of history. Our convictions, opinions, prejudices, intellectual tastes; our knowledge, our methods of learning and of applying for information we owe, with slight exceptions, to the past-often to the remote past. History is an expansion of memory, and like memory it alone can explain the present and in this lies its most unmistakable value. ~ Alfred Korzybski, Manhood of Humanity,
617:The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured ! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their mind aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner conciousness. ~ Sri Ramakrishna,
618:If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature, to forbid the turning away of our feet from her ordinary pastures.
   ~ Sri Aurobindo, Essays Divine And Human, Jnana, [6], [T5],
619:The largest library in disorder is not so useful as a smaller but orderly one; in the same way the greatest amount of knowledge, if it has not been worked out in one's own mind, is of less value than a much smaller amount that has been fully considered. For it is only when a man combines what he knows from all sides, and compares one truth with another, that he completely realises his own knowledge and gets it into his power. A man can only think over what he knows, therefore he should learn something; but a man only knows what he has pondered. ~ Arthur Schopenhauer,
620:O Lord, O eternal Master, grant that all this may not be in vain, grant that the inexhaustible torrents of Thy divine Force may spread over the earth and penetrate its troubled atmosphere, the struggling energies, the violent chaos of battling elements; grant that the pure light of Thy Knowledge and the inexhaustible love of Thy Benediction may fill men's hearts, penetrate their souls, illumine their consciousness and, out of this obscurity, out of this sombre, terrible and potent darkness, bring forth the splendour of Thy majestic Presence!
   ~ The Mother, Prayers And Meditations,
621:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
622:We have to know ourselves as the self, the spirit, the eternal; we have to exist consciously in our true being. Therefore this must be our primary, if not our first one and all-absorbing idea and effort in the path of knowledge. But when we have realised the eternal self that we are, when we have become that inalienably, we have still a secondary aim, to establish the true relation between this eternal self that we are and the mutable existence and mutable world which till now we had falsely taken for our real being and our sole possible status.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
623:God is, is the first seed of Yoga. It is Tat Sat of the Vedanta. I am, is the second seed. It is So'ham of the Upanishads. God is infinite self-existence, self-conscious force of existence, self-diffused or self-concentrated delight of existence; I too am that infinite self-existence, self-consciousness, self-force, self-delight; this is the double third seed. It is Sachchidananda of the worldwide transcendental conclusion of all human thinking. Self-knowledge is the foundation of the complete Yoga. Affirm in yourselves self-knowledge.
   ~ Sri Aurobindo, Essays Divine And Human [T9],
624:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
625:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates,
626:way of the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. ... An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 78,
627:One alchemist announced that one grain of this powder would transmute into purest gold one hundred thousand times its own weight. But his readers did not realize that this powder is wisdom, one grain of which can transmute all the ignorance in the world. Nor did the reader properly understand that the PHILOSOPHER'S STONE IS KNOWLEDGE, the great miracle worker, or that the elixir of life was Truth, which makes all things new. It was sad that misunderstandings should exist, but wherever great truths are given to small minds, misunderstandings are inevitable. ~ Manly P Hall, (A Monthly Letter April 1937),
628:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
629:Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the midst of the hurtling shafts, in the chariot of battle. The Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples.
   ~ Sri Aurobindo, Essays On The Gita,
630:Only, all is directed to the one aim, directed towards God, filled with the idea of the divine, infinite, universal existence so that the outward-going, sensuous, pragmatical preoccupation of the lower knowledge with phenomena and forms is replaced by the one divine preoccupation. After attainment the same character remains. The Yogin continues to know and see God in the finite and be a channel of God-consciousness and God-action in the world; therefore the knowledge of the world and the enlarging and uplifting of all that appertains to life comes within his scope.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 517 [T1],
631:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
632:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
633:The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age.
   ~ H P Lovecraft, The Call Of Cthulhu,
634:Someone told me that Ramana Maharshi lives on the overmental plane or that his realisation is on the same level as Shankara's. How is it then that he is not aware of the arrival of the Divine, while others, for instance X's Guru, had this awareness?

I can't say on what plane the Maharshi is, but his method is that of Adwaita Knowledge and Moksha - so there is no necessity for him to recognise the arrival of the Divine. X's Guru was a bhakta of the Divine Mother and believed in the dynamic side of existence, so it was quite natural for him to have the revelation of the coming of the Mother. 23 January 1936 ~ Sri Aurobindo,
635:[the third aid, the inner guide, guru :::
   It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61 [T1],
636:Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and show him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams. ~ James George Frazer, The Golden Bough: A Study in Magic and Religion, Volume 1,
637:It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent Of The Sacrifice - I, [T1],
638:The Self in man enlarging light and knowledge and harmonising will with light and knowledge so as to fulfil in life what he has seen in his increasing vision and idea of the Self, this is man’s source and law of progress and the secret of his impulse towards perfection. ~ Sri Aurobindo, The Human Cycle: The Ideal Law of Social Development
Man's law of progress progress perfection man
He [man] needs the help of the secret Divine above his mentality in his superconscient self; he needs the help also of the secret Divine around him in Nature and in his fellow-men. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
639:The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Minds frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. supermind has quite another, a positive and direct and living experience of the supreme Infinite.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
640:For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dis- pensable instruments, is the Witness of cosmic existence and its Lord. ~ Sri Aurobindo, The Life Divine, 1.03,
641:the inability to know :::
   In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience - or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, The Works of Knowledge - The Psychic Being,
642:abolishing the ego :::
   In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
643:"Direct not thy mind to the vast surfaces of the earth; for the Plant of Truth grows not upon the ground. Nor measure the motions of the Sun, collecting rules, for he is carried by the Eternal Will of the Father, and not for your sake alone. Dismiss from your mind the impetuous course of the Moon, for she moveth always by the power of Necessity. The progression of the Stars was not generated for your sake. The wide aerial flight of birds gives no true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud: flee from these if you would enter the sacred paradise of piety where Virtue, Wisdom, and Equity are assembled." ~ Zoroaster,
644:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object.
   ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge, 565,
645:The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limits. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience: the intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. ... For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
646:If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abundance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering ; none ought necessarily to be excluded from the wide framework of the divine life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 141,
647:It is in the silence of the mind that the strongest and freest action can come, e.g. the writing of a book, poetry, inspired speech etc. When the mind is active it interferes with the inspiration, puts in its own small ideas which get mixed up with the inspiration or starts something from a lower level or simply stops the inspiration altogether by bubbling up with all sorts of mere mental suggestions. So also intuitions or action etc. can come more easily when the ordinary inferior movement of the mind is not there. It is also in the silence of the mind that it is easiest for knowledge to come from within or above, from the psychic or from the higher consciousness.
   ~ Sri Aurobindo, Letters On Yoga - IV,
648:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, Letters on Yoga - IV: Problems in Human Relations
Self-Justification
One must found self-knowledge before one can have the basis of a right world-knowledge. ~ Sri Aurobindo, Essays on the Gita: The Fullness of Spiritual Action
Self-knowledge
A man capable of self-sacrifice, whatever his other sins, has left the animal behind him; he has the stuff in him of a future and higher humanity. ~ Sri Aurobindo, Karmayogin: The Doctrine of Sacrifice
Self-Sacrifice
The pure action of sense is a spiritual action and pure sense is itself a power of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
649:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
Self-exceeding
Perfect self-experience in our own being which is the crown and fulfilment of realisation by knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga: The Realisation of Sachchidananda
Self-Experience
By an absolute self-giving all egoistic desire disappears from the heart. ~ Sri Aurobindo, Essays on the Gita: Works, Devotion and Knowledge
Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
650:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],
651:Your time is your life, and your life is your capital: by it you make your trade, and by it you will reach the eternal bounties in the proximity of Allah. Every single breath of yours is a priceless jewel, because it is irreplaceable; once it is gone, there is no return for it. So do not be like fools who rejoice each day as their wealth increases while their lives decrease. What good is there in wealth that increases while one's lifespan decreases?

Do not rejoice except in an increase of knowledge or an increase of good works. Truly they are your two friends who will accompany you in your grave, when your spouse, your wealth, your children, and your friends will remain behind. ~ Abu Hamid al-Ghazali?,
652:It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-poweR But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
653:Out of all the sciences... the ancients, in their studies, especially selected seven to be mastered by those who were to be educated. These seven they considered so to excel all the rest in usefulness that anyone who had been thoroughly schooled in them might afterward come to knowledge of the others by his own inquiry and effort rather than by listening to a teacher. For these, one might say, constitute the best instruments, the best rudiments, by which the way is prepared for the mind's complete knowledge of philosophic truth. Therefore they are called by the name trivium and quadrivium, because by them, as by certain ways (viae), a quick mind enters into the secret places of wisdom. ~ Hugh of Saint Victor, Didascalicon,
654:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
655:But the vijnana or gnosis is not only truth but truth power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
656:The truth is that Tolstoy, with his immense genius, with his colossal faith, with his vast fearlessness and vast knowledge of life, is deficient in one faculty and one faculty alone. He is not a mystic; and therefore he has a tendency to go mad. Men talk of the extravagances and frenzies that have been produced by mysticism; they are a mere drop in the bucket. In the main, and from the beginning of time, mysticism has kept men sane. The thing that has driven them mad was logic. ...The only thing that has kept the race of men from the mad extremes of the convent and the pirate-galley, the night-club and the lethal chamber, has been mysticism - the belief that logic is misleading, and that things are not what they seem. ~ G K Chesterton, Tolstoy,
657:It is the power given by wisdom and knowledge that makes the occultist superior to his fellow man, his superiority being proportionate to his superior intelligence. In every walk of life, the uninitiated will be confronted with mysteries. To the average person, the working of a gasoline engine is just as mysterious as calculus would be to a kindergarten child, but intimate relationship and study result in that familiarity which gives ease in handling and intelligence in directing. It has been well said that no man is a stranger to his own valet. The philosopher is a servant of God, and by perfect serving, soon becomes capable of thoroughly understanding the desires and dictates of his divine Master. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
658:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
659:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
660:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
661:The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [104-105],
662:three paths as one :::
   We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in the triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
663:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
   ~ Sri Aurobindo, Letters On Poetry And Art, [9:342],
664:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity,
665:the fundamental experience :::
   There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
666:The most general science. Pythagoras is said to have called himself a lover of wisdom. But philosophy has been both the seeking of wisdom and the wisdom sought. Originally, the rational explanation of anything, the general principles under which all facts could be explained; in this sense, indistinguishable from science. Later, the science of the first principles of being; the presuppositions of ultimate reality. Now, popularly, private wisdom or consolation; technically, the science of sciences, the criticism and systematization or organization of all knowledge, drawn from empirical science, rational learning, common experience, or whatever. Philosophy includes metaphysics, or ontology and epistemology, logic, ethics, aesthetics, etc. (all of which see). ~ J.K.F., Dagoberts Dictionary of Philosophy,
667:Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
   ~ Sri Aurobindo, The Life Divine,
668:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids, 53 [T0],
669:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
670:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20.
   ~ Sri Aurobindo, Record Of Yoga,
671:So, it is a basic function of education to help you to find out what you really love to do, so that you can give your whole mind and heart to it, because that creates human dignity, that sweeps away mediocrity, the petty bourgeois mentality. That is why it is very important to have the right teachers, the right atmosphere, so that you will grow up with the love which expresses itself in what you are doing. Without this love your examinations, your knowledge, your capacities, your position and possessions are just ashes, they have no meaning; without this love your actions are going to bring more wars, more hatred, more mischief and destruction. All this may mean nothing to you, because outwardly you are still very young, but I hope it will mean something to your teachers-and also to you, somewhere inside. ~ Jiddu Krishnamurti,
672:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
673:All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
674:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
675:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
676:'And I protested. ''What do you mean, Diotima? Are you actually saying Love is ugly and bad?''
''Watch what you say!'' she exclaimed. ''Do you really think that if something is not beautiful it has to be ugly?''
''I certainly do''.
''And something that is not wise is ignorant, I suppose? Have you not noticed that there is something in between wisdom and ignorance?''
''And what is that?''
''Correct belief. 148 I am talking about having a correct belief without being able to give a reason for it. Don't you realise that this state cannot be called knowing - for how can it be knowledge 149 if it lacks reason?
And it is not ignorance either - for how can it be ignorance if it has hit upon the truth? Correct belief clearly occupies just such a middle state, between wisdom 150 and ignorance''. ~ Plato, Symposium, 202a,
677:The up and down movement which you speak of is common to all ways of Yoga. It is there in the path of bhakti, but there are equally alternations of states of light and states of darkness, sometimes sheer and prolonged darkness, when one follows the path of knowledge. Those who have occult experiences come to periods when all experiences cease and even seem finished for ever. Even when there have been many and permanent realisations, these seem to go behind the veil and leave nothing in front except a dull blank, filled, if at all, only with recurrent attacks and difficulties. These alternations are the result of the nature of human consciousness and are not a proof of unfitness or of predestined failure. One has to be prepared for them and pass through. They are the day and night of the Vedic mystics.
   ~ Sri Aurobindo, Letters On Yoga - II,
678:The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge 'truth-conscious' and in their action possessed of the 'seer-will'. Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result.
   ~ Sri Aurobindo, The Life Divine, Supermind as Creator 132,
679:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance.
   "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there.
   "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness.
   "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954,
680:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
681:God doesn't easily appear in the heart of a man who feels himself to be his own master. But God can be seen the moment His grace descends. He is the Sun of Knowledge. One single ray of His has illumined the world with the light of knowledge. That is how we are able to see one another and acquire varied knowledge. One can see God only if He turns His light toward His own face.

The police sergeant goes his rounds in the dark of night with a lantern in his hand. No one sees his face; but with the help of that light the sergeant sees everybody's face, and others, too, can see one another. If you want to see the sergeant, however, you must pray to him: 'Sir, please turn the light on your own face. Let me see you.' In the same way one must pray to God: 'O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy face.' ~ Sri Ramakrishna,
682: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,
683:Truth is one, unique, single; it is
indivisibly One.
And its Oneness, and the knowledge of
that oneness belongs to him; is
placed in him.
Impossible, impossible; it is aloofness,
estrangement, separation; he is known only
by them.
Knowledge of One is abstract; single,
indivisible.
To say one, and to say single is to reach
the attribute; but he, who is one, is beyond
attribute.
If I say "I," he sends back "I," in answer
to my "I". So, "he" is for you and not for
me.
And if I say Unity is Oneness for his
loneliness, for his being alone, then I
placed him in
creation; among things created.
And if I say single One, as number one; how
can he come
within
number?
And if I say, he is One for as the
result of being considered one, being proved
One-then I
placed limit on him; delimited
him. ~ Mansur al Hallaj,
684:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
685:potential limitation of Yogic methods :::
   But as in physical knowledge the multiplication of scientific processes has its disadvantages, as it tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by and outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing God...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
686:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
687:It is true that the root of all this evil is the ego-sense and that the seat of the conscious ego-sense is the mind itself; but in reality the conscious mind only reflects an ego already created in the subconscious mind in things, the dumb soul in the stone and the plant which is present in all body and life and only finally delivered into voicefulness and wakefulness but not originally created by the conscious mind. And in this upward procession it is the life-energy which has become the obstinate knot of the ego, it is the desire-mind which refuses to relax the knot even when the intellect and the heart have discovered the cause of their ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
688:Ordinarily, the Word from without, representative of the Divine, is needed as an aid in the work of self-unfolding; andit may be either a word from the past or the more powerful word of the living Guru. In some cases this representative wordis only taken as a sort of excuse for the inner power to awakenand manifest; it is, as it were, a concession of the omnipotent andomniscient Divine to the generality of a law that governs Nature The usual agency of this revealing is the Word, the thing heard (sruta ´ ). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within maybe the utterance of the inmost soul in us which is always opento the Divine; or it may be the word of the secret and universal Teacher who is seated in the hearts of all.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
689:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left.
   ~ Sri Aurobindo, The Life Divine,
690:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . .
   O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . .
   Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . .
   From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou.
   ~ The Mother, Prayers And Meditations,
691:10.: I do not know whether I have put this clearly; self-knowledge is of such consequence that I would not have you careless of it, though you may be lifted to heaven in prayer, because while on earth nothing is more needful than humility. Therefore, I repeat, not only a good way, but the best of all ways, is to endeavour to enter first by the room where humility is practised, which is far better than at once rushing on to the others. This is the right road;-if we know how easy and safe it is to walk by it, why ask for wings with which to fly? Let us rather try to learn how to advance quickly. I believe we shall never learn to know ourselves except by endeavouring to know God, for, beholding His greatness we are struck by our own baseness, His purity shows our foulness, and by meditating on His humility we find how very far we are from being humble. ~ Saint Teresa of Avila, The Interior Castle, 1.02,
692:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
693:The Seven Da Vincian Principles are:
   Curiosità - An insatiably curious approach to life and an unrelenting quest for continuous learning.
   Dimostrazione - A commitment to test knowledge through experience, persistence, and a willingness to learn from mistakes.
   Sensazione - The continual refinement of the senses, especially sight, as the means to enliven experience.
   Sfumato (literally "Going up in Smoke") - A willingness to embrace ambiguity, paradox, and uncertainty.
   Arte/Scienza - The development of the balance between science and art, logic and imagination. "Whole-brain" thinking.
   Corporalità - The cultivation of grace, ambidexterity, fitness, and poise.
   Connessione - A recognition of and appreciation for the interconnectedness of all things and phenomena. Systems thinking.
   ~ Michael J. Gelb, How to Think Like Leonardo da Vinci: Seven Steps to Genius Every Day,
694:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
695:II. POSTULATE: ANY required Change may be effected by application of the proper kind and degree of Force in the proper manner through the proper medium to the proper object.
   (Illustration: I wish to prepare an ounce of Chloride of Gold. I must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of Gold, and so forth. Every Change has its own conditions.
   In the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. But it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate.)
   ~ Aleister Crowley, Liber ABA, Magick,
696: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,
697:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
698:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
699:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the souls call, these inadequate things can be a sufficient instrument for the divine purpose.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
700:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature.
   ~ Sri Aurobindo, Record Of Yoga - I,
701:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
702:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
703:Elric: We are dreamers, shapers, singers, and makers. We study the mysteries of laser and circuit, crystal and scanner, holographic demons and invocation of equations. These are the tools we employ, and we know many things.

John Sheridan: Such as?

Elric: The true secrets, the important things. Fourteen words to make someone fall in love with you forever. Seven words to make them go without pain. How to say good-bye to a friend who is dying. How to be poor. How to be rich. How to rediscover dreams when the world has stolen them. That is why we are going away-to preserve that knowledge.

Sheridan: From what?

Elric: There is a storm coming, a black and terrible storm. We would not have our knowledge lost or used to ill purpose. From this place we will launch ourselves into the stars. With luck, you will never see our kind again in your lifetime. I know you have your orders, Captain. Detain us if you wish. But I cannot tell you where we are going. I can only ask you to trust us. ~ J Michael Straczynski,
704:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
705:A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows 'to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally'
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   ~ Peter J Carroll, Liber Null, Liber LUX, Augoeides [49-50],
706:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
707:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
708:When man's thoughts rise upon the wings of aspiration, when he pushes back the darkness with the strength of reason and logic, then indeed the builder is liberated from his dungeon and the light pours in, bathing him with life and power. This light enables us to seek more clearly the mystery of creation and to find with greater certainty our place in the Great Plan, for as man unfolds his bodies he gains talents with which he can explore the mysteries of Nature and search for the hidden workings of the Divine. Through these powers the Builder is liberated and his consciousness goes forth conquering and to conquer. These higher ideals, these spiritual concepts, these altruistic, philanthropic, educative applications of thought power glorify the Builder; for they give the power of expression and those who can express themselves are free. When man can mold his thoughts, his emotions, and his actions into faithful expressions of his highest ideals then liberty is his, for ignorance is the darkness of Chaos and knowledge is the light of Cosmos.
   ~ Manly P Hall,
709:the importance and power of surrender :::
   Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me.
   ~ The Mother, Questions And Answers 1929-1931,
710:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
711:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, “Now I am ready to go into the vital world.” But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!

No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother’s wings. ~ The Mother, Questions And Answers 1929-1931,
712:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
713:The path of seeking truth within and without is not an easy one. It goes literally against everything we've been told and taught by society and governments. The indoctrination of lies, the conditioning and programming is deep and far reaching. It has been going on for millennia. It takes tremendous effort to wake up from the hypnotic slumber, where most people dream to be awake. At this time of transition, as more and more knowledge is coming to the surface, there is the potential to create a new earth. However, this is also the age of deception for there are forces at work that do not want this to happen. They do their best to vector us away from truth and the most effective way to swallow a lie is to sandwich it between some truth with some emotional hooks. As mentioned many times before, lies are mixed with truth, hence discernment is essential. We need to engage our higher emotional center connecting us to divine intuition and also activate our higher intellect, engaging in sincere, open minded critical thinking, fusing the heart and the mind, mysticism and science. ~ Bernhard Guenther,
714:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
715:Abrahadabra is a word that first publicly appeared in The Book of the Law, the central sacred text of Thelema . Its author, Aleister Crowley, described it as the Word of the Aeon, which signifieth The Great Work accomplished. This is in reference to his belief that the writing of Liber Legis (another name for The Book of the Law) heralded a new Aeon for mankind that was ruled by the godRa-Hoor-Khuit (a form of Horus). Abrahadabra is, therefore, the magical formula of this new age. It is not to be confused with the Word of the Law of the Aeon, which is Thelema, meaning Will. ... Abrahadabra is also referred to as the Word of Double Power. More specifically, it represents the uniting of the Microcosm with the Macrocosm
   represented by the pentagram and the hexagram, the rose and the cross, the circle and the square, the 5 and the 6 (etc.), as also called the attainment of the Knowledge and Conversation of ones Holy Guardian Angel. In Commentaries (1996), Crowley says that the word is a symbol of the establishment of the pillar or phallus of the Macrocosm...in the void of the Microcosm.
   ~ Wikipedia,
716: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,
717:Attain The Way ::: If students of the way are mistaken about their own real Mind they will indulge in various achievements and practices, expecting to attain realization by such gradual practices. However, even after aeons of diligent searching they will not be able to attain the Way. These methods cannot be compared to the sudden elimination of conceptual thought in this moment; the certain knowledge that there is nothing at all which has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by preventing the rise of conceptual thought that you will realize Bodhi. When you do, you will just be realizing the Buddha who has always existed in your own Mind.

If students of the Way wish to become Buddhas, they don't need to study any doctrines. They need only learn how to avoid seeking for and attaching themselves to anything. Relinquishment of everything is the Dharma and they who understand this are Buddhas. Only know that the relinquishment of ALL delusions leaves no Dharma on which to lay hold. ~ Huang Po, Attain the Way,
718:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html,
719:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection, 625,
720:The matter of definition, I have said, is very important. I am not now speaking of nominal definitions, which for convenience merely give names to known objects. I am speaking of such definitions of phenomena as result from correct analysis of the phenomena. Nominal definitions are mere conveniences and are neither true nor false; but analytic definitions are definitive propositions and are true or else false. Let us dwell upon the matter a little more.
   In the illustration of the definitions of lightning, there were three; the first was the most mistaken and its application brought the most harm; the second was less incorrect and the practical results less bad; the third under the present conditions of our knowledge, was the "true one" and it brought the maximum benefit. This lightning illustration suggests the important idea of relative truth and relative falsehood-the idea, that is, of degrees of truth and degrees of falsehood. A definition may be neither absolutely true nor absolutely false; but of two definitions of the same thing' one of them may be truer or falser than the other. ~ Alfred Korzybski, Manhood of Humanity, 49,
721:My understanding is that these are interdmensional entities that have an objective existence apart from the tripper's consciousness
The narcissistic reductionistism of physicalism assumes that either consciousness is an epiphenomnon of brain activity, or, at best, that brain and consciousness are two different aspects of the same reality (e.g. Neutral Monism, Teilhard, Wilber). While the latter option is more receptive of alternate realities, neither of these options acknowledges entities or consciousness existing apart from the empirical material world.
Ufo researcher John Keel coined the term "ultraterrestrial." A similar phenomenon may be the case here. These are entities that are more "material" than the imaginal ("astral") world.
So, a continuum of being might be something like:
- Transcendent
- Mind or psyche apart from matter
- Imaginal world (sensu Henry Corbin, = Collective Unconscious of Jung)
- Interdimensional, Ultraterrestrial, ufos, drug vision entities, high strangeness
- Orgone (Reich), linga sharira (Blavatsky), Etheric body
- Empirical material reality ~ M Alan Kazlev, Facebook 2020-09-14,
722:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 610 [T3],
723:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
724:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
725: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,
726:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.

This is the true method for knowing, for understanding and for realising the secrets of Nature, of the universe and the path which leads to the Divine. One can do everything with this realisation, one can know everything and finally become the master of one's existence. Nothing will be impossible … nothing will be left out. One has only to see with another sense which is within us, develop another faculty by a rigourous sadhana, to discover the secrets of all existence. Voilà.

The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
727:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
728:DEFEAT
Defeat, my Defeat, my solitude and my aloofness;
You are dearer to me than a thousand triumphs,
And sweeter to my heart than all world-glory.
Defeat, my Defeat, my self-knowledge and my defiance,
Through you I know that I am yet young and swift of foot
And not to be trapped by withering laurels.
And in you I have found aloneness
And the joy of being shunned and scorned.
Defeat, my Defeat, my shining sword and shield,
In your eyes I have read
That to be enthroned is to be enslaved,
And to be understood is to be leveled down,
And to be grasped is but to reach one's fullness
And like a ripe fruit to fall and be consumed.
Defeat, my Defeat, my bold companion,
You shall hear my songs and my cries and my silences,
And none but you shall speak to me of the beating of wings,
And urging of seas,
And of mountains that burn in the night,
And you alone shall climb my steep and rocky soul.
Defeat, my Defeat, my deathless courage,
You and I shall laugh together with the storm,
And together we shall dig graves for all that die in us,
And we shall stand in the sun with a will,
And we shall be dangerous. ~ Kahlil Gibran,
729:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
730:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
731:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
732:the three results of effective practice: devotion, the central liberating knowledge and purification of ego; :::
   ...it leads straight and inevitably towards the highest devotion possible;.. There is bound up a growing sense of the Divine in all things, a deepening communion with the Divine in all our through, will and action and at every moment of our lives, a more and more moved conscecration to the Divine of the totality of our being....
   ...next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, ... In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. ...
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice [T1],
733:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

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

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

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

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
734:Central to shamanism is the perception of an otherworld or series of otherworlds. This type of astral or aetheric dimension containing various powers entities and forces allows real effects to be created in this world. The shaman's soul journeys through this dimension while in ecstatic or drug-induced state of trance. The journey may be undertaken for divinatory knowledge, to cure sickness, to deliver a blow to enemies, or to find game animals. Prospective shamans are usually selected from those with a nervous disposition. They may either be assigned to shamanic instruction or are driven to it by a power present in the shamanic culture. Initiation invokes a journey into the otherworld, a meeting with spirits and a death-rebirth experience. In the deathrebirth experience, the candidate has a vision of his body being dismembered, often by fantastic beings or animal spirits, and then reassembled from the wreckage. The new body invariably contains an extra part often described as an additional bone or an inclusion of magical quartz stones or sometimes an animal spirit. This experience graphically symbolizes the location of the aetheric force field within the body or the addition of various extra powers to it.
   ~ Peter J Carroll, Liber Null,
735:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
736:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
737:I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.
   ~ Bertrand Russell,
738:Considered from this point of view, the fact that some of the theories which we know to be false give such amazingly accurate results is an adverse factor. Had we somewhat less knowledge, the group of phenomena which these "false" theories explain would appear to us to be large enough to "prove" these theories. However, these theories are considered to be "false" by us just for the reason that they are, in ultimate analysis, incompatible with more encompassing pictures and, if sufficiently many such false theories are discovered, they are bound to prove also to be in conflict with each other. Similarly, it is possible that the theories, which we consider to be "proved" by a number of numerical agreements which appears to be large enough for us, are false because they are in conflict with a possible more encompassing theory which is beyond our means of discovery. If this were true, we would have to expect conflicts between our theories as soon as their number grows beyond a certain point and as soon as they cover a sufficiently large number of groups of phenomena. In contrast to the article of faith of the theoretical physicist mentioned before, this is the nightmare of the theorist. ~ Eugene Paul Wigner, The Unreasonable Effectiveness of Mathematics in the Natural Sciences,
739:I have a friend who's an artist and has sometimes taken a view which I don't agree with very well. He'll hold up a flower and say "look how beautiful it is," and I'll agree. Then he says "I as an artist can see how beautiful this is but you as a scientist take this all apart and it becomes a dull thing," and I think that he's kind of nutty. First of all, the beauty that he sees is available to other people and to me too, I believe. Although I may not be quite as refined aesthetically as he is ... I can appreciate the beauty of a flower. At the same time, I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside, which also have a beauty. I mean it's not just beauty at this dimension, at one centimeter; there's also beauty at smaller dimensions, the inner structure, also the processes. The fact that the colors in the flower evolved in order to attract insects to pollinate it is interesting; it means that insects can see the color. It adds a question: does this aesthetic sense also exist in the lower forms? Why is it aesthetic? All kinds of interesting questions which the science knowledge only adds to the excitement, the mystery and the awe of a flower. It only adds. I don't understand how it subtracts. ~ Richard P Feynman,
740:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Knowledge, The Purified Understanding,
741:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
   We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
   So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
   Everything can be used for the progress to be made; everything can be useful if we know how to use it.
   The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
   And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],
742:"Who does not understand should either learn, or be silent."
"Perspective is an Art Mathematical which demonstrates the manner and properties of all radiations direct, broken and reflected."
"Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle. That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point."
"Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth , round which the Sun , the Moon , and the other planets follow their respective paths. The Sun has the supreme dignity , and we represent him by a circle having a visible centre."
There is (gentle reader) nothing (the works of God only set apart) which so much beautifies and adorns the soul and mind of man as does knowledge of the good arts and sciences . Many arts there are which beautify the mind of man; but of all none do more garnish and beautify it than those arts which are called mathematical , unto the knowledge of which no man can attain, without perfect knowledge and instruction of the principles, grounds, and Elements of Geometry." ~ Dr. John Dee, The Hieroglyphic Monad,
743:"The human being is at home and safe in the material body; the body is his protection. There are some who are full of contempt for their bodies and think that things will be much better and easier after death without them. But in fact the body is your fortress and your shelter. While you are lodged in it the forces of the hostile world find it difficult to have a direct hold upon you.... Directly you enter any realm of this [vital] world, its beings gather round you to get out of you all you have, to draw what they can and make it a food and a prey. If you have no strong light and force radiating from within you, you move there without your body as if you had no coat to protect you against a chill and bleak atmosphere, no house to shield you, even no skin covering you, your nerves exposed and bare. There are men who say, 'How unhappy I am in this body', and think of death as an escape! But after death you have the same vital surroundings and are in danger from the same forces that are the cause of your misery in this life....
   "It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds." ~ The Mother, Questions And Answers 1929-1931, (12 May 1929),
744:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them.
   The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty.
   This Tree of Thought is exactly paralleled by the tree of nervous structure.
   Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them.
   This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire.
   This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten.
   Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it.
   No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic.
   ~ Aleister Crowley, Liber ABA, Book 4, The Cup,
745:Supermind and the human mind are a number of ranges, planes or layers of consciousness - one can regard it in various ways - in which the element or substance of mind and consequently its movements also become more and more illumined and powerful and wide. The Overmind is the highest of these ranges; it is full of lights and powers; but from the point of view of what is above it, it is the line of the soul's turning away from the complete and indivisible knowledge and its descent towards the Ignorance. For although it draws from the Truth, it is here that begins the separation of aspects of the Truth, the forces and their working out as if they were independent truths and this is a process that ends, as one descends to ordinary Mind, Life and Matter, in a complete division, fragmentation, separation from the indivisible Truth above. There is no longer the essential, total, perfectly harmonising and unifying knowledge, or rather knowledge for ever harmonious because for ever one, which is the character of Supermind. In the Supermind mental divisions and oppositions cease, the problems created by our dividing and fragmenting mind disappear and Truth is seen as a luminous whole. In the Overmind there is not yet the actual fall into Ignorance, but the first step is taken which will make the fall inevitable. ~ Sri Aurobindo, Letters On Yoga - I,
746:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
747:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
748:It is also the story of a book, a book called The Hitch Hiker's Guide to the Galaxy - not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or heard of by any Earthman.

   Nevertheless, a wholly remarkable book.
in fact it was probably the most remarkable book ever to come out of the great publishing houses of Ursa Minor - of which no Earthman had ever heard either.

   Not only is it a wholly remarkable book, it is also a highly successful one - more popular than the Celestial Home Care Omnibus, better selling than Fifty More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway?

   In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch Hiker's Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects.

   First, it is slightly cheaper; and secondly it has the words Don't Panic inscribed in large friendly letters on its cover.
~ Douglas Adams, The Hitchhiker's Guide to the Galaxy,
749:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.

In these, they roamed among the stars. They no longer built spaceships. They were spaceships.

But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.

Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.

Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.

And they still watched over the experiments their ancestors had started, so long ago.
   ~ Arthur C Clarke, 2001: A Space Odyssey,
750:What is one to do to prepare oneself for the Yoga?
   To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious.
   It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant - "sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine. ~ The Mother, Questions And Answers 1929-1931,
751:... although there is almost nothing I can say that will help you, and I can harly find one useful word. You have had many sadnesses, large ones, which passed. And you say that even this passing was difficult and upsetting for you. But please, ask yourself whether these large sadnesses haven't rather gone right through you. Perhaps many things inside you have been transformed; perhaps somewhere, deep inside your being, you have undergone important changes while you were sad. The only sadnesses that are dangerous and unhealthy are the ones that we carry around in public in order to drown them out with the noise; like diseases that are treated superficially and foolishly, they just withdraw and after a short interval break out again all the more terribly; and gather inside us and are life, are life that is unlived, rejected, lost, life that we can die of. If only it were possible for us to see farther than our knowledge reaches, and even a little beyond the outworks of our presentiment, perhaps we would bear our sadnesses with greater trust than we have in our joys. For they are the moments when something new has entered us, something unknown; our feelings grow mute in shy embarrassment, everything in us withdraws, a silence arises, and the new experience, which no one knows, stands in the midst of it all and says nothing. ~ Rainer Maria Rilke, Letters to a Young Poet, August 12, 1904,
752:The supramental memory is different from the mental, not a storing up of past knowledge and experience, but an abiding presence of knowledge that can be brought forward or, more characteristically, offers itself, when it is needed: it is not dependent on attention or on conscious reception, for the things of the past not known actually or not observed can be called up from latency by an action which is yet essentially a remembrance. Especially on a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. The future like the past presents itself to knowledge in the supermind as a memory of the preknown. The imagination transformed in the supermind acts on one side as a power of true image and symbol, always all image or index of some value or significance or other truth of being, on the other as an inspiration or interpretative seeing of possibilities and potentialities not less true than actual or realised things. These are put in their place either by an attendant intuitive or interpretative judgment or by one inherent in the vision of the image, symbol or potentiality, or by a supereminent revelation of that which is behind the image or symbol or which determines the potential and the actual and their relations and, it may be, overrides and overpasses them, imposing ultimate truths and supreme certitudes.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
753:I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort.

From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be - what I was or what they were, to know what they have learned or to know that I know nothing - I replied to myself and to the god: I wish to remain who I am.

We do not know - neither the sophists, nor the orators, nor the artists, nor I- what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know. ~ Socrates,
754:38 - Strange! The Germans have disproved the existence of Christ; yet his crucifixion remains still a greater historic fact than the death of Caesar. - Sri Aurobindo.

To what plane of consciousness did Christ belong?

In the Essays on the Gita Sri Aurobindo mentions the names of three Avatars, and Christ is one of them. An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.

I heard Sri Aurobindo himself say that Christ was an emanation of the Lord's aspect of love.

The death of Caesar marked a decisive change in the history of Rome and the countries dependent on her. It was therefore an important event in the history of Europe.

But the death of Christ was the starting-point of a new stage in the evolution of human civilisation. This is why Sri Aurobindo tells us that the death of Christ was of greater historical significance, that is to say, it has had greater historical consequences than the death of Caesar. The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All-Power, All-Beauty, All-Love, All-Bliss, accepting to assume human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.

16 June 1960 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.61-62),
755:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
756:"Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste, p. 342-343,
757:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
758:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
759:Here the formula of the supreme knowledge comes to our help; we have nothing to do in our essential standpoint with these distinctions, for there is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realise that, to express that, to serve that, to fulfil that is all that matters. Self-satisfaction and altruism, enjoyment and indifference are not the essential thing. If the realisation, fulfilment, service of the one Self demands from us an action that seems to others self-service or self-assertion in the egoistic sense or seems egoistic enjoyment and self-indulgence, that action we must do; we must be governed by the guide within rather than by the opinions of men. The influence of the environment works often with great subtlety; we prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within; we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion. We may be called upon to assume these things, for that may be the uniform of our service; but equally it may not. The eye of man outside matters nothing; the eye within is all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
760:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
761:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [92],
762:In a letter the question raised was: "Is not all action incompatible with Sri Aurobindo's yoga"?
   Sri Aurobindo: His idea that all action is incompatible with this yoga is not correct. Generally, it is found that all Rajasic activity does not go well with this yoga: for instance, political work.
   The reasons for abstaining from political activity are:
   1. Being Rajasic in its nature, it does not allow that quiet and knowledge on the basis of which the work should really proceed. All action requires a certain inner formation, an inner detached being. The formation of this inner being requires one to dive into the depth of the being, get the true Being and then prepare the true Being to come to the surface. It is then that one acquires a poise - an inner poise - and can act from there. Political work by Rajasic activity which draws the being outwards prevents this inner formation.
   2. The political field, together with certain other fields, is the stronghold of the Asuric forces. They have their eye on this yoga, and they would try to hamper the Sadhana by every means. By taking to the political field you get into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha - desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO
763:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 80 [where to concentrate?],
764:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
765:The Supreme Mind
'O God! we acknowledge Thee to be the Supreme Mind
Who hast disposed and ordered the Universe;
Who gave it life and motion at the first,
And still continuest to guide and regulate it.
From Thee was its primal impulsion;
Thou didst bestow on thine Emanated Spirit of Light,
Divine wisdom and various power
To stablish and enforce its transcendent orbits.
Thou art the Inconceivable Energy
Which in the beginning didst cause all things;
Of whom shall no created being ever know
A millionth part of thy divine properties.
But the Spirit was the Spirit of the Universe-
Sacred, Holy, Generating Nature;
Which, obedient unto thy will,
Preserves and reproduces all that is in the Kosmos.
Nothing is superior to the Spirit
But Thou, alone, O God! who art the Creator and Lord;
Thou madest the Spirit to be thy servitor,
But this thy Spirit transcends all other creatures;
This is the Spirit which is in the highest heavens;
Whose influence permeates all that lives;
As a beautiful Flower diffuses fragrances
But is not diminished in aught thereby.
For all divine essences are the same,
Differing only in their degree and power and beauty;
But in no wise differing in their principle,
Which is the fiery essence of God himself.
Such is the animating flame of every existence
Being in God, purely perfect;
But in all other living things
Only capable of being made perfect.' ~ Dr E.V. Kenealy, The Book of Fo.
The Supreme Mind. from path of regeneration,
766:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
767:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
768:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
769:The great men of the past have given us glimpses of what is possible in the way of personality, of intellectual understanding, of spiritual achievement, of artistic creation. But these are scarcely more than Pisgah glimpses. We need to explore and map the whole realm of human possibility, as the realm of physical geography has been explored and mapped. How to create new possibilities for ordinary living? What can be done to bring out the latent capacities of the ordinary man and woman for understanding and enjoyment; to teach people the techniques of achieving spiritual experience (after all, one can acquire the technique of dancing or tennis, so why not of mystical ecstasy or spiritual peace?)...
   The zestful but scientific exploration of possibilities and of the techniques for realizing them will make our hopes rational, and will set our ideals within the framework of reality, by showing how much of them are indeed realizable. Already, we can justifiably hold the belief that these lands of possibility exist, and that the present limitations and miserable frustrations of our existence could be in large measure surmounted. We are already justified in the conviction that human life as we know it in history is a wretched makeshift, rooted in ignorance; and that it could be transcended by a state of existence based on the illumination of knowledge and comprehension, just as our modern control of physical nature based on science transcends the tentative fumblings of our ancestors, that were rooted in superstition and professional secrecy. ~ Julian Huxley, Transhumanism,
770:In the name of Him Who created and sustains the world, the Sage Who endowed tongue with speech.
He attains no honor who turns the face from the doer of His mercy.
The kings of the earth prostate themselves before Him in supplication.
He seizes not in haste the disobedient, nor drives away the penitent with violence. The two worlds are as a drop of water in the ocean of His knowledge.
He withholds not His bounty though His servants sin; upon the surface of the earth has He spread a feast, in which both friend and foe may share.
Peerless He is, and His kingdom is eternal. Upon the head of one He placed a crown another he hurled from the throne to the ground.
The fire of His friend He turned into a flower garden; through the water of the Nile He sended His foes to perdition.
Behind the veil He sees all, and concealed our faults with His own goodness.

He is near to them that are downcast, and accepts the prayers of them that lament.
He knows of the things that exist not, of secrets that are untold.
He causes the moon and the sun to revolve, and spreads water upon the earth.
In the heart of a stone hath He placed a jewel; from nothing had He created all that is.
Who can reveal the secret of His qualities; what eye can see the limits of His beauty?
The bird of thought cannot soar to the height of His presence, nor the hand of understanding reach to the skirt of His praise.
Think not, O Saadi, that one can walk in the road of purity except in the footsteps of Mohammed (Peace and Blessings be Upon Him)
~ Saadi, The Bustan of Sa'di,
771:Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic-and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history-strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of omniscience-the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally knows all, at least for the individual.
   ~ Ken Wilber?,
772:the powers of concentration :::
   By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration, [318],
773:But even when the desire to know exists in the requisite strength, the mental vision by which abstract truth is recognised is hard to distinguish from vivid imaginability and consonance with mental habits. It is necessary to practise methodological doubt, like Descartes, in order to loosen the hold of mental habits; and it is necessary to cultivate logical imagination, in order to have a number of hypotheses at command, and not to be the slave of the one which common sense has rendered easy to imagine. These two processes, of doubting the familiar and imagining the unfamiliar, are correlative, and form the chief part of the mental training required for a philosopher.

The naïve beliefs which we find in ourselves when we first begin the process of philosophic reflection may turn out, in the end, to be almost all capable of a true interpretation; but they ought all, before being admitted into philosophy, to undergo the ordeal of sceptical criticism. Until they have gone through this ordeal, they are mere blind habits, ways of behaving rather than intellectual convictions. And although it may be that a majority will pass the test, we may be pretty sure that some will not, and that a serious readjustment of our outlook ought to result. In order to break the dominion of habit, we must do our best to doubt the senses, reason, morals, everything in short. In some directions, doubt will be found possible; in others, it will be checked by that direct vision of abstract truth upon which the possibility of philosophical knowledge depends. ~ Bertrand Russell, Our Knowledge of the External World,
774:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
775:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
776:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation.
   Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity,
777:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in anotheR But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
778:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
779:The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, - each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface. ~ Sri Aurobindo, The Synthesis Of Yoga, Towards the Supramental Time Vision, 887,
780:Often in the beginning of the action this can be done; but as one gets engrossed in the work, one forgets. How is one to remember?
   The condition to be aimed at, the real achievement of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your action disappears; knowledge, power, all are gone. But so long as you feel that the powers you use are your own, you will not miss the Divine support.
   In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable.
   Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left. ~ The Mother, Questions And Answers 1929-1931,
781:Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.
   ~ Bertrand Russell,
782:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
783:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
784:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.
   ~ Sri Aurobindo, The Life Divine,
785:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
   In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
   The personal effort required is a triple labour of aspiration, rejection and surrender, -
   an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
   rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
   surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
786: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,
787:39 - Sometimes one is led to think that only those things really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective. - Sri Aurobindo

I would like to have an explanation of this aphorism.

Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.

Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.

That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by "official" knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become.

That, more or less, is what Sri Aurobindo means in his aphorism.
22 June 1960 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.62),
788:[the first aid, shastra, the lotus of the eternal knowledge:]
   The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
   Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [53] [T1],
789:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
790:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
791:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.
   I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.
   With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.
   Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.
   This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
792:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
793:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
794:Sweet Mother, Sri Aurobindo is speaking about occult endeavour here and says that those who don't have the capacity must wait till it is given to them. Can't they get it through practice?
   No. That is, if it is latent in someone, it can be developed by practice. But if one doesn't have occult power, he may try for fifty years, he won't get anywhere. Everybody cannot have occult power. It is as though you were asking whether everybody could be a musician, everybody could be a painter, everybody could... Some can, some can't. It is a question of temperament.
   What is the difference between occultism and mysticism?
   They are not at all the same thing.
   Mysticism is a more or less emotive relation with what one senses to be a divine power - that kind of highly emotional, affective, very intense relation with something invisible which is or is taken for the Divine. That is mysticism.
   Occultism is exactly what he has said: it is the knowledge of invisible forces and the power to handle them. It is a science. It is altogether a science. I always compare occultism with chemistry, for it is the same kind of knowledge as the knowledge of chemistry for material things. It is a knowledge of invisible forces, their different vibrations, their interrelations, the combinations which can be made by bringing them together and the power one can exercise over them. It is absolutely scientific; and it ought to be learnt like a science; that is, one cannot practise occultism as something emotional or something vague and imprecise. You must work at it as you would do at chemistry, and learn all the rules or find them if there is nobody to teach you. But it is at some risk to yourself that you can find them. There are combinations here as explosive as certain chemical combinations. ~ The Mother, Questions And Answers 1954,
795:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
796:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
797:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
798:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
799:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
800:principle of Yogic methods :::
   Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and function to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the raionale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
801:When, in last week's aphorism, Sri Aurobindo opposed - as one might say - "knowledge" to "Wisdom", he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as "vast and eternal", which clearly indicates that it is not human knowledge as we normally understand it.
Many people have asked why Sri Aurobindo said that the river is "slender". This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge - the origin of this inspiration, which is infinite - and what a human mind can perceive of it and receive from it.
Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.
I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth. ~ The Mother, On Thoughts And Aphorisms,
802:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
803:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows,
   - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. ~ Sri Aurobindo, The Synthesis Of Yoga,
804:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
805:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
806:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
807:
   Should not one be born with a great aspiration?

No, aspiration is a thing to be developed, educated, like all activities of the being. One may be born with a very slight aspiration and develop it so much that it becomes very great. One may be born with a very small will and develop it and make it strong. It is a ridiculous idea to believe that things come to you like that, through a sort of grace, that if you are not given aspiration, you don't have it - this is not true. It is precisely upon this that Sri Aurobindo has insisted in his letter and in the passage I am going to read to you in a minute. He says you must choose, and the choice is constantly put before you and constantly you must choose, and if you do not choose, well, you will not be able to advance. You must choose; there is no "force like that" which chooses for you, or chance or luck or fate - this is not true. Your will is free, it is deliberately left free and you have to choose. It is you who decide whether to seek the Light or not, whether to be the servitor of the Truth or not - it is you. Or whether to have an aspiration or not, it is you who choose. And even when you are told, "Make your surrender total and the work will be done for you", it is quite all right, but to make your surrender total, every day and at every moment you must choose to make your surrender total, otherwise you will not do it, it will not get done by itself. It is you who must want to do it. When it is done, all goes well, when you have the Knowledge also, all goes well, and when you are identified with the Divine, all goes even better, but till then you must will, choose and decide. Don't go to sleep lazily, saying, "Oh! The work will be done for me, I have nothing to do but let myself glide along with the stream." Besides, it is not true, the work is not done by itself, because if the least little thing thwarts your little will, it says, "No, not that!..." Then?
   ~ The Mother, Questions And Answers 1950-1951,
808:mastering the lower self and leverage for the march towards the Divine :::
   In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
   It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 80-81,
809:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
810:What is the most useful idea to spread and what is the best example to set?

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

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

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

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

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

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

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

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

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
811:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
812:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
813:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga.

   The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother,
814:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
815:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
816:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
817:the spiritual force behind adoration :::
   All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Ascent of the Sacrifice - 2, The Works of Love - The Works of Life, 159,
818: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,
819:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
820:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
821:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:

INVOKE OFTEN

So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.

1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,
822:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
823:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?

What Is Devotion?

...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]

Devotion Is a State of the Heart and Soul

Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]

...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]

Devotion without Gratitude Is Incomplete

...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.

There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.

So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
824:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.
   In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Mind of Light, 587,
825:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777.
   Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231}
   Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year.
   Neophyte. -- Has to acquire perfect control of the Astral Plane.
   Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross.
   Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah.
   Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order.
   Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana.
   Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel.
   Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.
   Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension.
   Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a
   Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232}
   Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense.
   Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA,
826:34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.
(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.
(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry, 34,
827:"Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus (excerpt), The Nag Hamadi Library,
828:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

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

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

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
829:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
830:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],
831:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
832:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
833:Fundamentally, whatever be the path one follows - whe- ther the path of surrender, consecration, knowledge-if one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!

Do you know what perfect sincerity is?...

Never to try to deceive oneself, never let any part of the being try to find out a way of convincing the others, never to explain favourably what one does in order to have an excuse for what one wants to do, never to close one's eyes when something is unpleasant, never to let anything pass, telling oneself, "That is not important, next time it will be better."

Oh! It is very difficult. Just try for one hour and you will see how very difficult it is. Only one hour, to be totally, absolutely sincere. To let nothing pass. That is, all one does, all one feels, all one thinks, all one wants, is exclusively the Divine.

"I want nothing but the Divine, I think of nothing but the Divine, I do nothing but what will lead me to the Divine, I love nothing but the Divine."

Try - try, just to see, try for half an hour, you will see how difficult it is! And during that time take great care that there isn't a part of the vital or a part of the mind or a part of the physical being nicely hidden there, at the back, so that you don't see it (Mother hides her hands behind her back) and don't notice that it is not collaborating - sitting quietly there so that you don't unearth it... it says nothing, but it does not change, it hides itself. How many such parts! How many parts hide themselves! You put them in your pocket because you don't want to see them or else they get behind your back and sit there well-hidden, right in the middle of your back, so as not to be seen. When you go there with your torch - your torch of sincerity - you ferret out all the corners, everywhere, all the small corners which do not consent, the things which say "No" or those which do not move: "I am not going to budge. I am glued to this place of mine and nothing will make me move."... You have a torch there with you, and you flash it upon the thing, upon everything. You will see there are many of them there, behind your back, well stuck.

Try, just for an hour, try!
No more questions?
Nobody has anything to say? Then, au revoir, my children! ~ The Mother, Question and Answers, Volume-6, page no.132-133),
834:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
835:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
836:It is your birthday tomorrow?
Yes, Mother.

How old will you be?
Twenty-six, Mother.

I shall see you tomorrow and give you something special. You will see, I am not speaking of anything material- that, I shall give you a card and all that- but of something...You will see, tomorrow, now go home and prepare yourself quietly so that you may be ready to receive it.
Yes, Mother.

You know, my child, what "Bonne Fete" signifies, that is, the birthday we wish here?
Like that, I know what it means, Mother, but not the special significance you want to tell me.

Yes, it is truly a special day in one's life. It is one of those days in the year when the Supreme descends into us- or when we are face to face with the Eternal- one of those days when our soul comes in contact with the Eternal and, if we remain a little conscious, we can feel His Presence within us. If we make a little effort on this day, we accomplish the work of many lives as in a lightning flash. That is why I give so much importance to the birthday- because what one gains in one day is truly something incomparable. And it is for this that I also work to open the consciousness a little towards what is above so that one may come before the Eternal. My child, it is a very, very special day, for it is the day of decision, the day one can unite with the Supreme Consciousness. For the Lord lifts us on this day to the highest region possible so that our soul which is a portion of that Eternal Flame, may be united and identified with its Origin.

This day is truly an opportunity in life. One is so open and so receptive that one can assimilate all that is given. I can do many things, that is why it is important.

It is one of those days when the Lord Himself opens the doors wide for us. It is as though He were inviting us to rekindle more powerfully the flame of aspiration. It is one of those days which He gives us. We too, by our personal effort, could attain to this, but it would be long, hard and not so easy. And this- this is a real chance in life- the day of Grace.

It is an occult phenomenon that occurs invariably, without our knowledge, on this particular day of the year. The soul leaves behind the body and journeys up and up till it merges into the Source in order to replenish itself and absorb from the Supreme Its Power, Light and Ananda and comes down charged for a whole year to pass. Then again and again... it continues like this year after year. ~ The Mother, Sweet Mother, Mona Sarkar,
837:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
838:Daemons
A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some
other special user (such as apache or postfix), and handle system-level tasks. As a
convention, the name of a daemon often ends in d (as in crond and sshd), but this is
not required, or even universal.
The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology,
existing somewhere between humans and the gods and gifted with powers and divine
knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not
be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing
tasks that the denizens of Mount Olympus found themselves unwilling to do-much
as Unix daemons perform tasks that foreground users would rather avoid.
A daemon has two general requirements: it must run as a child of init, and it must
not be connected to a terminal.
In general, a program performs the following steps to become a daemon:
1. Call fork( ). This creates a new process, which will become the daemon.
2. In the parent, call exit( ). This ensures that the original parent (the daemon's
grandparent) is satisfied that its child terminated, that the daemon's parent is no
longer running, and that the daemon is not a process group leader. This last
point is a requirement for the successful completion of the next step.
3. Call setsid( ), giving the daemon a new process group and session, both of
which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign
one).
4. Change the working directory to the root directory via chdir( ). This is done
because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to
keep some random directory open, and thus prevent an administrator from
unmounting the filesystem containing that directory.
5. Close all file descriptors. You do not want to inherit open file descriptors, and,
unaware, hold them open.
6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error)
and redirect them to /dev/null.
Following these rules, here is a program that daemonizes itself:
~ OReilly Linux System Programming,
839:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion [T2],
840:The Song Of Food And Dwelling :::
I bow down at the feet of the wish-fulfilling Guru.
Pray vouchsafe me your grace in bestowing beneficial food,
Pray make me realize my own body as the house of Buddha,
Pray grant me this knowledge.

I built the house through fear,
The house of Sunyata, the void nature of being;
Now I have no fear of its collapsing.
I, the Yogi with the wish-fulfilling gem,
Feel happiness and joy where'er I stay.

Because of the fear of cold, I sought for clothes;
The clothing I found is the Ah Shea Vital Heat.
Now I have no fear of coldness.

Because of the fear of poverty, I sought for riches;
The riches I found are the inexhaustible Seven Holy Jewels.
Now I have no fear of poverty.

Because of the fear of hunger, I sought for food;
The food I found is the Samadhi of Suchness.
Now I have no fear of hunger.

Because of the fear of thirst, I sought for drink;
The heavenly drink I found is the wine of mindfulness.
Now I have no fear of thirst.

Because of the fear of loneliness, I searched for a friend;
The friend I found is the bliss of perpetual Sunyata.
Now I have no fear of loneliness.

Because of the fear of going astray,
I sought for the right path to follow.
The wide path I found is the Path of Two-in-One.
Now I do not fear to lose my way.

I am a yogi with all desirable possessions,
A man always happy where'er he stays.

Here at Yolmo Tagpu Senge Tson,
The tigress howling with a pathetic, trembling cry,
Reminds me that her helpless cubs are innocently playing.
I cannot help but feel a great compassion for them,
I cannot help but practice more diligently,
I cannot help but augment thus my Bodhi-Mind.

The touching cry of the monkey,
So impressive and so moving,
Cannot help but raise in me deep pity.
The little monkey's chattering is amusing and pathetic;
As I hear it, I cannot but think of it with compassion.

The voice of the cuckoo is so moving,
And so tuneful is the lark's sweet singing,
That when I hear them I cannot help but listen
When I listen to them,
I cannot help but shed tears.

The varied cries and cawings of the crow,
Are a good and helpful friend unto the yogi.
Even without a single friend,
To remain here is a pleasure.
With joy flowing from my heart, I sing this happy song;
May the dark shadow of all men's sorrows
Be dispelled by my joyful singing. ~ Jetsun Milarepa,
841:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
842:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
843:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
844:
   "Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?"

Then a sub-question:

   "What can thought do?"

We are not going to speak of occult processes at all; although, to tell the truth, everything that happens in the invisible world is occult, by definition. But still, practically, there are two processes which do not exclude but complete each other, but which may be used separately according to one's preference.

   It is obvious that thought forms a part of one of the methods, quite an important part. I have already told you several times that if one thinks clearly and powerfully, one makes a mental formation, and that every mental formation is an entity independent of its fashioner, having its own life and tending to realise itself in the mental world - I don't mean that you see your formation with your physical eyes, but it exists in the mental world, it has its own particular independent existence. If you have made a formation with a definite aim, its whole life will tend to the realisation of this aim. Therefore, if you want to help someone at a distance, you have only to formulate very clearly, very precisely and strongly the kind of help you want to give and the result you wish to obtain. That will have its effect. I cannot say that it will be all-powerful, for the mental world is full of innumerable formations of this kind and naturally they clash and contradict one another; hence the strongest and the most persistent will have the best of it.

   Now, what is it that gives strength and persistence to mental formations? - It is emotion and will. If you know how to add to your mental formation an emotion, affection, tenderness, love, and an intensity of will, a dynamism, it will have a much greater chance of success. That is the first method. It is within the scope of all those who know how to think, and even more of those who know how to love. But as I said, the power is limited and there is great competition in that world.

   Therefore, even if one has no knowledge at all but has trust in the divine Grace, if one has the faith that there is something in the world like the divine Grace, and that this something can answer a prayer, an aspiration, an invocation, then, after making one's mental formation, if one offers it to the Grace and puts one's trust in it, asks it to intervene and has the faith that it will intervene, then indeed one has a chance of success.

   Try, and you will surely see the result.

   ~ The Mother, Questions And Answers 1956, 253,
845:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,
846:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination.

   He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present.

   His bhakti is illustrated by the following statement he made to a disciple:

   To my divine mother I prayed only for pure love.
At her lotus feet I offered a few flowers and I prayed:

   Mother! here is virtue and here is vice;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is knowledge and here is ignorance;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is purity and impurity;
   Take them both from me.
   Grant me only love, pure love for Thee.

Ramakrishna, like Kabir, was a practical man.
He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions."

   A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea.

   So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said:

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

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

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

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

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

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

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
849:10000 :::
   The Only Way Out:

... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.

But where to get such a strength?

   Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
   ~ The Mother, Words Of The Mother III, [T1],
850:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
851:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.

How can it be done?


There are many ways. I'll tell you one.

When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know."

We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself.

~ The Mother, Questions And Answers 1953, 217 [T1],
852:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
853:Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children-the Divine Mother in Savitri?

It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance.... This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like man's. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing one's consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it. ~ The Mother, Question And Answers,
854:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
855:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
856:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
857:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
858:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
859:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
860:Sweet Mother, here it is written: "It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge." Are these forces different for each person?

Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the e ́lite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.

There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very co-ordinated and logical because there is not very much to organise. But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can't manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the top of the ladder, the more it is like that, and consequently the more difficult it is to organise one's being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult. ~ The Mother, Questions And Answers 1955, 215-216,
861:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
862:(Novum Organum by Francis Bacon.)
   34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
   40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.
   41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.
   42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world.
   43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.
   44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity,
863:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
864:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

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

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

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

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

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
865:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
866:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
867:Sometimes one cannot distinguish adverse forces from other forces.

That happens when one is quite unconscious. There are only two cases when this is possible: you are either very unconscious of the movements of your being - you have not studied, you have not observed, you do not know what is happening within you - or you are absolutely insincere, that is, you play the ostrich in order not to see the reality of things: you hide your head, you hide your observation, your knowledge and you say, "It is not there." But indeed the latter I hope is not in question here. Hence it is simply because one has not the habit of observing oneself that one is so unconscious of what is happening within.

Have you ever practised distinguishing what comes from your mind, what comes from your vital, what comes from your physical?... For it is mixed up; it is mixed up in the outward appearance. If you do not take care to distinguish, it makes a kind of soup, all that together. So it is indistinct and difficult to discoveR But if you observe yourself, after some time you see certain things, you feel them to be there, like that, as though they were in your skin; for some other things you feel you would have to go within yourself to find out from where they come; for other things, you have to go still further inside, or otherwise you have to rise up a little: it comes from unconsciousness. And there are others; then you must go very deep, very deep to find out from where they come. This is just a beginning.

Simply observe. You are in a certain condition, a certain undefinable condition. Then look: "What! how is it I am like that?" You try to see first if you have fever or some other illness; but it is all right, everything is all right, there's neither headache nor fever, the stomach is not protesting, the heart is functioning as it should, indeed, all's well, you are normal. "Why then am I feeling so uneasy?"... So you go a little further within. It depends on cases. Sometimes you find out immediately: yes, there was a little incident which wasn't pleasant, someone said a word that was not happy or one had failed in his task or perhaps did not know one's lesson very well, the teacher had made a remark. At the time, one did not pay attention properly, but later on, it begins to work, leaves a painful impression. That is the second stage. Afterwards, if nothing happened: "All's well, everything is normal, everything usual, I have nothing to note down, nothing has happened: why then do I feel like that?" Now it begins to be interesting, because one must enter much more deeply within oneself. And then it can be all sorts of things: it may be precisely the expression of an attack that is preparing; it may be a little inner anxiety seeking the progress that has to be made; it may be a premonition that there is somewhere in contact with oneself something not altogether harmonious which one has to change: something one must see, discover, change, on which light is to be put, something that is still there, deep down, and which should no longer be there. Then if you look at yourself very carefully, you find out: "There! I am still like that; in that little corner, there is still something of that kind, not clear: a little selfishness, a little ill-will, something refusing to change." So you see it, you take it by the tip of its nose or by the ear and hold it up in full light: "So, you were hiding! you are hiding? But I don't want you any longer." And then it has to go away.

This is a great progress.
   ~ The Mother, Questions And Answers 1953, 102-104, [T4],
868:
   Sweet Mother, how can one feel the divine Presence constantly?


Why not?

   But how can one do it?

But I am asking why one should not feel it. Instead of asking the question how to feel it, I ask the question: "What do you do that you don't feel it?" There is no reason not to feel the divine Presence. Once you have felt it, even once, you should be capable of feeling it always, for it is there. It is a fact. It is only our ignorance which makes us unaware of it. But if we become conscious, why should we not always be conscious? Why forget something one has learnt? When one has had the experience, why forget it? It is simply a bad habit, that's all.
   You see, there is something which is a fact, that's to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? It's quite simply because we are not convinced that once one has met the Divine one can't forget Him any more. We are, on the contrary, full of stupid ideas which say, "Oh! Yes, it's very well once like that, but the rest of the time it will be as usual." So there is no reason why it may not begin again.
   But if we know that... we did not know something, we were ignorant, then the moment we have the knowledge... I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesn't know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it - for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a fact - it is not imagination, it is a fact, it's something which exists. Then how do you manage to forget it once you have known it?
   ...
   It is because something in us, through cowardice or defeatism, accepts this. If one did not accept it, it wouldn't happen.
   Even when everything seems to be suddenly darkened, the flame and the Light are always there. And if one doesn't forget them, one has only to put in front of them the part which is dark; there will perhaps be a battle, there will perhaps be a little difficulty, but it will be something quite transitory; never will you lose your footing. That is why it is said - and it is something true - that to sin through ignorance may have fatal consequences, because when one makes mistakes, well, these mistakes have results, that's obvious, and usually external and material results; but that's no great harm, I have already told you this several times. But when one knows what is true, when one has seen and had the experience of the Truth, to accept the sin again, that is, fall back again into ignorance and obscurity - this is indeed an infinitely more serious mistake. It begins to belong to the domain of ill-will. In any case, it is a sign of slackness and weakness. It means that the will is weak.
   So your question is put the other way round. Instead of asking yourself how to keep it, you must ask yourself: how does one not keep it? Not having it, is a state which everybody is in before the moment of knowing; not knowing - one is in that state before knowing. But once one knows one cannot forget. And if one forgets, it means that there is something which consents to the forgetting, it means there is an assent somewhere; otherwise one would not forget.
   ~ The Mother, Questions And Answers 1955, 403,405,406,
869:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
870:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
871:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
872:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
   ~ Mortimer J Adler,
873:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
874::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,
875:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
876:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
877:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
878:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
879:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
880:Coded Language

Whereas, breakbeats have been the missing link connecting the diasporic community to its drum woven past

Whereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.

Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history , yet at a different moment in time's continuum has allowed history to catch up with the present.

We do hereby declare reality unkempt by the changing standards of dialogue.

Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.

Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.

Motherfuckers better realize, now is the time to self-actualize

We have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.

Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.

Equate rhyme with reason, Sun with season

Our cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effect

Reject mediocrity!

Your current frequencies of understanding outweigh that which as been given for you to understand.

The current standard is the equivalent of an adolescent restricted to the diet of an infant.

The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pears

Light years are interchangeable with years of living in darkness.

The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.

Thus, in the name of:

ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN
LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITH, LOURDE, WHITMAN
BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, GHANDI, GIBRAN, SHABAZZ, SIDDHARTHA
MEDUSA, GUEVARA, GURDJIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY
DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMANINOV
ELLINGTON, CARTER, GAYE, HATHAWAY, HENDRIX, KUTI, DICKINSON, RIPPERTON
MARY, ISIS, THERESA, HANSBURY, TESLA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI
LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOUR
LITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERÓN, MARLEY, MAGDALENE, COSBY
SHAKUR, THOSE WHO BURN, THOSE STILL AFLAME, AND THE COUNTLESS UNNAMED

We claim the present as the pre-sent, as the hereafter.

We are unraveling our navels so that we may ingest the sun.

We are not afraid of the darkness, we trust that the moon shall guide us.

We are determining the future at this very moment.

We now know that the heart is the philosophers' stone

Our music is our alchemy

We stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.

If you must count to keep the beat then count.

Find you mantra and awaken your subconscious.

Curve you circles counterclockwise

Use your cipher to decipher, Coded Language, man made laws.

Climb waterfalls and trees, commune with nature, snakes and bees.

Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.

We enlist every instrument: Acoustic, electronic.

Every so-called race, gender, and sexual preference.

Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.

Any utterance will be un-aimed, will be disclaimed - two rappers slain

Any utterance will be un-aimed, will be disclaimed - two rappers slain
~ Saul Williams,
881:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
882:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
883:[the sevenfold ignorance and the integral