TERMS STARTING WITH
meditated ::: imp. & p. p. --> of Meditate
meditates ::: engages in contemplation; muses over or reflects upon. meditating.
meditate ::: v. i. --> To keep the mind in a state of contemplation; to dwell on anything in thought; to think seriously; to muse; to cogitate; to reflect. ::: v. t. --> To contemplate; to keep the mind fixed upon; to study.
To purpose; to intend; to design; to plan by revolving
meditating ::: p. pr. & vb. n. --> of Meditate
meditation ::: Meditation The practice of inner focus which renders an advanced state of awareness. It includes a variety of techniques for some individuals that may or may not incorporate spirituality which can calm and soothe as well as provide insight.
meditation ::: n. --> The act of meditating; close or continued thought; the turning or revolving of a subject in the mind; serious contemplation; reflection; musing.
Thought; -- without regard to kind.
meditation or, without the sense of phj^ical inertness or immo- bility, a little while longer and afterwards is lost ; but as the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.
meditation: refers to techniques that focus the mind and promote a state of calmness so that the mind and body can be brought into greater harmony to facilitate health and healing.
meditation
meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga
meditation ::: “There are two words used in English to express the Indian idea of dhyana , ‘meditation’ and ‘contemplation’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. Letters on Yoga
meditation. There is no single term in Buddhism that corresponds precisely to what in English is called "meditation." Some of its connotations are conveyed in such Buddhist terms as BHĀVANĀ; CHAN; DHYĀNA; JHĀNA; PAtIPATTI; SAMĀDHI; ZUOCHAN.
meditatist ::: n. --> One who is given to meditation.
meditative absorption. See DHYĀNA; JHĀNA; SAMĀPATTI.
meditative absorption
meditative ::: a. --> Disposed to meditate, or to meditation; as, a meditative man; a meditative mood.
meditative states ::: Phenomenological experiences that result from specific types of attention-deployment or training. Meditative states can progress (see state-stages) from a basic Wakefulness of gross phenomena to subtle phenomena to causal phenomena to nondual.
MEDITATION. ::: A process leading towards knowledge and through knowledge; it is a thing of the, head and not of the heart.
MEDITATION By meditating daily on desirable qualities man can acquire these in any percentage whatever. He will free himself of undesirable qualities by not attending to them and by meditating on their opposites. He will attain higher levels by meditating on the qualities of these higher levels. Without meditation, development is so slow that even after a hundred incarnations there is scarcely any noticeable progress. K 7.23.2
Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.
Meditation ::: On this site it refers to two general categories of practice with the mind that lead to fundamental revelations about the nature of reality: samatha practice and insight practice.
Meditation school of Buddhism: See: Zen Buddhism.
Meditation The attempt to raise the self-conscious mind to the level of its spiritual counterpart, to unite manas with a ray from buddhi. It is a positive attitude of mind, a state of consciousness rather than a system or a time period of intensive thinking. It corresponds in its more perfect form to the ecstasy of Plotinus, which he defines as “the liberation of the mind from its finite consciousness, becoming one and identified with the Infinite.” It is silent prayer in one real sense, for the heart aspires upwards to become freed from all desire for personal benefit, and the mind frames no specific object, but both unite in the aspiration; not my will, but thine, be done. When engaged in at the outset of the day, or on retiring to sleep, it often takes the form of reflecting profoundly and impersonally on spiritual teachings, as well as self-examination, attuning of the mind and heart to calm and unselfish thought and feelings, as well as the endeavor to realize in consciousness one’s highest ideals of duty, purity, and truth, and inducing thereby a general harmonizing and one-pointed adjustment of the whole nature.
Meditation ::: What meditation exactly means. There are two words used in English to express the Indian idea of Dhyana, "meditation" and "contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana; for the principle of dhyanais mental concentration whether in thought, vision or knowledge.
Ref: CWSA Vol. 36, Page: 293-294
TERMS ANYWHERE
AbhAsvarAloka. (P. Abhassaraloka; T. 'od gsal ba; C. jiguangjing tian/guangyintian; J. gokukojoten/koonten; K. kŭkkwangjong ch'on/kwangŭmch'on 極光淨天/光音天). In Sanskrit, the "heaven of radiant light" (in Chinese, the name is also parsed as the "heaven of radiant sound"), the highest of the three heavens associated with the second concentration (DHYANA) of the realm of subtle materiality (RuPADHATU). As the BRAHMA divinities dwelling in this realm perpetually experience this profound state of meditation, they are described as subsisting on bliss (PRĪTI) and abiding in ease (SUKHA). Their bodies radiate light in all directions like lightning or like flames from a torch. While the bodies of the divinities of this realm are uniform, their perceptions are diverse, and there is no assurance that they will not be reborn in a lower realm of existence after their death. At the beginning of a world cycle, when the physical world (BHAJANALOKA) of the sensuous realm (KAMADHATU) has not yet been formed, and at the end of a world cycle when that physical world has been destroyed, many beings are reborn into the AbhAsvarAloka. A BODHISATTVA is never reborn in the immaterial realm (ARuPYADHATU) even if he has achieved meditative states consistent with that realm, but he may be reborn in the AbhAsvarAloka. The Buddha once disabused a BrahmA god dwelling in that realm of the mistaken view that he was eternal. This god, whose name was Baka, had been the first living being born in the AbhAsvarAloka after a period of world dissolution, and presumed that no one had existed before him. When the divinities (DEVA) of the AbhAsvarAloka are first reborn in the realm of human beings (MANUsYA), they may retain their divine attributes for a time, being spontaneously generated rather than born viviparously, and possessing bodies made from subtle materiality rather than gross matter. However, as time passes and they take on the physical and mental characteristics of ordinary human beings, they lose their luminosity, develop sexual characteristics, and come to subsist on solid foods.
abhibhvAyatana. (P. abhibhAyatana; T. zil gyis gnon pa'i skye mched; C. shengchu; J. shosho; K. sŭngch'o 勝處). In Sanskrit, "sphere of sovereignty" or "station of mastery"; eight stages of transcendence over the sense spheres (AYATANA), which are conducive to the development of meditative absorption (DHYANA). By recognizing from various standpoints that material forms are external, one trains oneself to let go of attachments to material objects and focus exclusively on the meditation subject. The standard list of eight is as follows. When one perceives forms internally (viz., on one's own person), one sees forms external to oneself that are (1) limited and beautiful or ugly (viz., pure and impure colors) or (2) unlimited, and beautiful or ugly, and masters them so that one is aware that one knows and sees them; when one does not perceive forms internally, one sees external forms that are (3) limited or (4) unlimited. When one does not perceive forms internally, one sees external forms that are (5) blue, (6) yellow, (7) red, or (8) white and masters them so that one is aware that one knows and sees them. In the PAli meditative literature, the earth and the color devices (KASInA) are said to be especially conducive to developing these spheres of sovereignty. Progress through these spheres weans the mind from its attraction to the sensuous realm (KAMADHATU) and thus encourages the advertence toward the four meditative absorptions (DHYANA; RuPAVACARADHYANA) associated with the realm of subtle materiality (RuPADHATU), wherein the mind becomes temporarily immune to sensory input and wholly absorbed in its chosen object of meditation.
abhidhammika. [alt. Abhidhammika]. In PAli, "specialist in the ABHIDHAMMA"; scholarly monks who specialized in study of the abhidhamma (S. ABHIDHARMA) section of the Buddhist canon. In the PAli tradition, particular importance has long been attached to the study of abhidharma. The AttHASALINĪ says that the first ABHIDHAMMIKA was the Buddha himself, and the abhidhammikas were presumed to be the most competent exponents of the teachings of the religion. Among the Buddha's immediate disciples, the premier abhidhammika was SAriputta (S. sARIPUTRA), who was renowned for his systematic grasp of the dharma. Monastic "families" of abhidhamma specialists were known as abhidhammikagana, and they passed down through the generations their own scholastic interpretations of Buddhist doctrine, interpretations that sometimes differed from those offered by specialists in the scriptures (P. sutta; S. SuTRA) or disciplinary rules (VINAYA) . In medieval Sri Lanka, the highest awards within the Buddhist order were granted to monks who specialized in this branch of study, rather than to experts in the scriptures or disciplinary rules. Special festivals were held in honor of the abhidhamma, which involved the recital of important texts and the granting of awards to participants. In contemporary Myanmar (Burma), where the study of abhidhamma continues to be highly esteemed, the seventh book of the PAli ABHIDHARMAPItAKA, the PAttHANA ("Conditions"), is regularly recited in festivals that the Burmese call pathan pwe. Pathan pwe are marathon recitations that go on for days, conducted by invited abhidhammikas who are particularly well versed in the PatthAna, the text that is the focus of the festival. The pathan pwe serves a function similar to that of PARITTA recitations, in that it is believed to ward off baleful influences, but its main designated purpose is to forestall the decline and disappearance of the Buddha's dispensation (P. sAsana; S. sASANA). The TheravAda tradition considers the PatthAna to be the Buddha's most profound exposition of ultimate truth (P. paramatthasacca; S. PARAMARTHASATYA), and according to the PAli commentaries, the PatthAna is the first constituent of the Buddha's dispensation that will disappear from the world as the religion faces its inevitable decline. The abhidhammikas' marathon recitations of the PatthAna, therefore, help to ward off the eventual demise of the Buddhist religion. This practice speaks of a THERAVADA orientation in favor of scholarship that goes back well over a thousand years. Since at least the time of BUDDHAGHOSA (c. fifth century CE), the life of scholarship (P. PARIYATTI), rather than that of meditation or contemplation (P. PAtIPATTI), has been the preferred vocational path within PAli Buddhist monasticism. Monks who devoted themselves exclusively to meditation were often portrayed as persons who lacked the capacity to master the intricacies of PAli scholarship. Even so, meditation was always recommended as the principal means by which one could bring scriptural knowledge to maturity, either through awakening or the realization (P. pativedha; S. PRATIVEDHA) of Buddhist truths. See also ABHIDHARMIKA.
AbhidhAnottaratantra. [alt. AvadAnastotratantra] (T. Mngon par brjod pa'i rgyud bla ma). In Sanskrit, "Continuation of the Explanation [of the CAKRASAMVARATANTRA]"; an Indian text describing the invocation of numerous tantric deities together with their seed syllables (BĪJA) and ritual meditations. The work was originally translated into Tibetan and edited by ATIsA DĪPAMKARAsRĪJNANA and RIN CHEN BZANG PO in the eleventh century.
*Abhidharmahṛdaya. (C. Apitan xin lun; J. Abidon shinron; K. Abidam sim non 阿毘曇心論). In Sanskrit, "Heart of ABHIDHARMA"; one of the first attempts at a systematic presentation of abhidharma according to the SARVASTIVADA school; the treatise is attributed to Dharmasresthin (Fasheng, c. 130 BCE), who hailed from the GANDHARA region of Central Asia. The text is no longer extant in Sanskrit but survives only in a Chinese translation made sometime during the fourth century (alt. 376, 391) by SaMghadeva and LUSHAN HUIYUAN. The treatise functions essentially as a handbook for meditative development, focusing on ways of overcoming the negative proclivities of mind (ANUsAYA) and developing correct knowledge (JNANA). The meditative training outlined in the treatise focuses on the four absorptions (DHYANA) and on two practical techniques for developing concentration: mindfulness of breathing (ANAPANASMṚTI) and the contemplation of impurity (AsUBHABHAVANA). The text is also one of the first to distinguish the path of vision (DARsANAMARGA), which involves the initial insight into the FOUR NOBLE TRUTHS, and the path of cultivation (BHAVANAMARGA), which eliminates all the remaining proclivities so that the adept may experience the stage of the worthy one (ARHAT).
abhidharmapitaka. (P. abhidhammapitaka; T. chos mngon pa'i sde snod; C. lunzang; J. ronzo; K. nonjang 論藏). The third of the three "baskets" (PItAKA) of the Buddhist canon (TRIPItAKA). The abhidharmapitaka derives from attempts in the early Buddhist community to elucidate the definitive significance of the teachings of the Buddha, as compiled in the SuTRAs. Since the Buddha was well known to have adapted his message to fit the predilections and needs of his audience (cf. UPAYAKAUsALYA), there inevitably appeared inconsistencies in his teachings that needed to be resolved. The attempts to ferret out the definitive meaning of the BUDDHADHARMA through scholastic interpretation and exegesis eventually led to a new body of texts that ultimately were granted canonical status in their own right. These are the texts of the abhidharmapitaka. The earliest of these texts, such as the PAli VIBHAnGA and PUGGALAPANNATTI and the SARVASTIVADA SAMGĪTIPARYAYA and DHARMASKANDHA, are structured as commentaries to specific sutras or portions of sutras. These materials typically organized the teachings around elaborate doctrinal taxonomies, which were used as mnemonic devices or catechisms. Later texts move beyond individual sutras to systematize a wide range of doctrinal material, offering ever more complex analytical categorizations and discursive elaborations of the DHARMA. Ultimately, abhidharma texts emerge as a new genre of Buddhist literature in their own right, employing sophisticated philosophical speculation and sometimes even involving polemical attacks on the positions of rival factions within the SAMGHA. ¶ At least seven schools of Indian Buddhism transmitted their own recensions of abhidharma texts, but only two of these canons are extant in their entirety. The PAli abhidhammapitaka of the THERAVADA school, the only recension that survives in an Indian language, includes seven texts (the order of which often differs): (1) DHAMMASAnGAnI ("Enumeration of Dharmas") examines factors of mentality and materiality (NAMARuPA), arranged according to ethical quality; (2) VIBHAnGA ("Analysis") analyzes the aggregates (SKANDHA), conditioned origination (PRATĪTYASAMUTPADA), and meditative development, each treatment culminating in a catechistic series of inquiries; (3) DHATUKATHA ("Discourse on Elements") categorizes all dharmas in terms of the skandhas and sense-fields (AYATANA); (4) PUGGALAPANNATTI ("Description of Human Types") analyzes different character types in terms of the three afflictions of greed (LOBHA), hatred (DVEsA), and delusion (MOHA) and various related subcategories; (5) KATHAVATTHU ("Points of Controversy") scrutinizes the views of rival schools of mainstream Buddhism and how they differ from the TheravAda; (6) YAMAKA ("Pairs") provides specific denotations of problematic terms through paired comparisons; (7) PAttHANA ("Conditions") treats extensively the full implications of conditioned origination. ¶ The abhidharmapitaka of the SARVASTIVADA school is extant only in Chinese translation, the definitive versions of which were prepared by XUANZANG's translation team in the seventh century. It also includes seven texts: (1) SAMGĪTIPARYAYA[PADAsASTRA] ("Discourse on Pronouncements") attributed to either MAHAKAUstHILA or sARIPUTRA, a commentary on the SaMgītisutra (see SAnGĪTISUTTA), where sAriputra sets out a series of dharma lists (MATṚKA), ordered from ones to elevens, to organize the Buddha's teachings systematically; (2) DHARMASKANDHA[PADAsASTRA] ("Aggregation of Dharmas"), attributed to sAriputra or MAHAMAUDGALYAYANA, discusses Buddhist soteriological practices, as well as the afflictions that hinder spiritual progress, drawn primarily from the AGAMAs; (3) PRAJNAPTIBHAsYA[PADAsASTRA] ("Treatise on Designations"), attributed to MaudgalyAyana, treats Buddhist cosmology (lokaprajNapti), causes (kArana), and action (KARMAN); (4) DHATUKAYA[PADAsASTRA] ("Collection on the Elements"), attributed to either PuRnA or VASUMITRA, discusses the mental concomitants (the meaning of DHATU in this treatise) and sets out specific sets of mental factors that are present in all moments of consciousness (viz., the ten MAHABHuMIKA) or all defiled states of mind (viz., the ten KLEsAMAHABHuMIKA); (5) VIJNANAKAYA[PADAsASTRA] ("Collection on Consciousness"), attributed to Devasarman, seeks to prove the veracity of the eponymous SarvAstivAda position that dharmas exist in all three time periods (TRIKALA) of past, present, and future, and the falsity of notions of the person (PUDGALA); it also provides the first listing of the four types of conditions (PRATYAYA); (6) PRAKARAnA[PADAsASTRA] ("Exposition"), attributed to VASUMITRA, first introduces the categorization of dharmas according to the more developed SarvAstivAda rubric of RuPA, CITTA, CAITTA, CITTAVIPRAYUKTASAMSKARA, and ASAMSKṚTA dharmas; it also adds a new listing of KUsALAMAHABHuMIKA, or factors always associated with wholesome states of mind; (7) JNANAPRASTHANA ("Foundations of Knowledge"), attributed to KATYAYANĪPUTRA, an exhaustive survey of SarvAstivAda dharma theory and the school's exposition of psychological states, which forms the basis of the massive encyclopedia of SarvAstivAda-VaibhAsika abhidharma, the ABHIDHARMAMAHAVIBHAsA. In the traditional organization of the seven canonical books of the SarvAstivAda abhidharmapitaka, the JNANAPRASTHANA is treated as the "body" (sARĪRA), or central treatise of the canon, with its six "feet" (pAda), or ancillary treatises (pAdasAstra), listed in the following order: (1) PrakaranapAda, (2) VijNAnakAya, (3) Dharmaskandha, (4) PrajNaptibhAsya, (5) DhAtukAya, and (6) SaMgītiparyAya. Abhidharma exegetes later turned their attention to these canonical abhidharma materials and subjected them to the kind of rigorous scholarly analysis previously directed to the sutras. These led to the writing of innovative syntheses and synopses of abhidharma doctrine, in such texts as BUDDHAGHOSA's VISUDDHIMAGGA and ANURUDDHA's ABHIDHAMMATTHASAnGAHA, VASUBANDHU's ABHIDHARMAKOsABHAsYA, and SAMGHABHADRA's *NYAYANUSARA. In East Asia, this third "basket" was eventually expanded to include the burgeoning scholastic literature of the MAHAYANA, transforming it from a strictly abhidharmapitaka into a broader "treatise basket" or *sASTRAPItAKA (C. lunzang).
abhijNA. (P. abhiNNA; T. mngon shes; C. shentong; J. jinzu; K. sint'ong 神通). In Sanskrit, "superknowledges"; specifically referring to a set of supranormal powers that are by-products of meditation. These are usually enumerated as six: (1) various psychical and magical powers (ṚDDHIVIDHABHIJNA [alt. ṛddhividhi], P. iddhividhA), such as the ability to pass through walls, sometimes also known as "unimpeded bodily action" (ṛddhisAksAtkriyA); (2) clairvoyance, lit. "divine eye" (DIVYACAKsUS, P. dibbacakkhu), the ability to see from afar and to see how beings fare in accordance with their deeds; (3) clairaudience, lit. "divine ear" (DIVYAsROTRA, P. dibbasota), the ability to hear from afar; (4) the ability to remember one's own former lives (PuRVANIVASANUSMṚTI, P. pubbenivAsAnunssati); (5) "knowledge of others' states of mind" (CETOPARYAYABHIJNANA/PARACITTAJNANA, P. cetopariyaNAna), e.g., telepathy; and (6) the knowledge of the extinction of the contaminants (ASRAVAKsAYA, P. AsavakkhAya). The first five of these superknowledges are considered to be mundane (LAUKIKA) achievements, which are gained through still more profound refinement of the fourth stage of meditative absorption (DHYANA). The sixth power is said to be supramundane (LOKOTTARA) and is attainable through the cultivation of insight (VIPAsYANA) into the nature of reality. The first, second, and sixth superknowledges are also called the three kinds of knowledge (TRIVIDYA; P. tevijjA).
Abhimanyu (Sanskrit) Abhimanyu [from abhi towards + the verbal root man to think] Son of Arjuna by Subhadra, sister of Krishna. In the mystic interpretation of the Bhagavad-Gita, Abhimanyu represents high-mindedness, akin to dhyana (meditation). Abhimanyu killed Duryodhana’s son Lakshmana on the second day of the great battle of Kurukshetra, while he himself was slain on the thirteenth day. The Mahabharata tells of Abhimanyu’s previous birth as Varchas, son of Chandra, and the agreement entered into by Chandra with the devas to send his son to be born as the son of Arjuna in order to fight against the “wicked people.” Chandra imposed the condition, however, that Abhimanyu should be slain by the opposing forces so as to return to him in his sixteenth year.
abhirati. (T. mngon dga'; C. miaoxi/abiluoti; J. myoki/abiradai; K. myohŭi/abiraje 妙喜/阿比羅提). In Sanskrit, "delight," "repose," or "wondrous joy"; the world system (LOKADHATU) and buddha-field (BUDDHAKsETRA) of the buddha AKsOBHYA, which is said to be located in the east. Abhirati is one of the earliest of the buddha-fields to appear in Buddhist literature and is depicted as an idealized form of our ordinary SAHA world. As its name implies, abhirati is a land of delight, the antithesis of the suffering that plagues our world, and its pleasures are the by-products of Aksobhya's immense merit and compassion. In his land, Aksobhya sits on a platform sheltered by a huge BODHI TREE, which is surrounded by row after row of palm trees and jasmine bushes. The soil is golden in color and as soft as cotton. Although abhirati, like our world, has a sun and moon, both pale next to the radiance of Aksobhya himself. In abhirati, there are gender distinctions, as in our world, but no physical sexuality. A man who entertains sexual thoughts toward a woman would instantly see this desire transformed into a DHYANA that derives from the meditation on impurity (AsUBHABHAVANA), while a woman can become pregnant by a man's glance (even though women do not experience menstruation). Food and drink appear spontaneously whenever a person is hungry or thirsty. Abhirati is designed to provide the optimal environment for Buddhist practice, and rebirth there is a direct result of an adept having planted meritorious roots (KUsALAMuLA), engaging in salutary actions, and then dedicating any merit deriving from those actions to his future rebirth in that land. Aksobhya will eventually attain PARINIRVAnA in abhirati through a final act of self-immolation (see SHESHEN). Abhirati is described in the AKsOBHYATATHAGATASYAVYuHA, an important precursor to the more famous SUKHAVATĪVYuHA that describes SUKHAVATĪ, the buddha-field of AMITABHA.
AbhirupA NandA. In PAli, "NandA the Lovely"; one of three prominent nuns named NandA mentioned in the PAli canon (the others being JANAPADAKALYAnĪ NANDA and SUNDARĪ NANDA), all of whom share similar stories. According to PAli sources, AbhirupA NandA was said to be the daughter of the SAkiyan (S. sAKYA) chieftain Khemaka and lived in Kapilavatthu (S. KAPILAVASTU). She was renowned for her extraordinary beauty, for which she was given the epithet AbhirupA (Lovely). So popular was she that her parents became vexed by the many suitors who sought her hand in marriage. As was the SAkiyan custom, NandA was entitled to choose her future husband, but on the day she was to wed, her fiancé died and her parents forced her into the monastic order against her will. Exceedingly proud of her beauty and having no real religious vocation, she avoided visiting the Buddha lest he rebuke her for her vanity. Learning of her reluctance, the Buddha instructed MahApajApatī (S. MAHAPRAJAPATĪ), his stepmother and head of the nuns' order, to arrange for every nun in her charge to come to him for instruction. NandA, in fear, sent a substitute in her place but the ruse was uncovered. When NandA was finally compelled to appear before the Buddha, he created an apparition of lovely women standing and fanning him. NandA was enthralled by the beauty of the conjured maidens, whom the Buddha then caused to age, grow decrepit, die, and rot, right before her eyes. The Buddha then preached to her about the fragility of physical beauty. Having been given a suitable subject of meditation (KAMMAttHANA), NandA eventually gained insight into the impermanence (ANITYA), suffering (DUḤKHA), and lack of self (ANATMAN) of all conditioned things and attained arahatship. The source for the stories related to AbhirupA NandA is the commentarial note to verses nineteen and twenty of the PAli THERĪGATHA, a text only known to the PAli tradition.
abhisamaya. (T. mngon rtogs; C. xianguan; J. genkan; K. hyon'gwan 現觀). In Sanskrit and PAli, "comprehension," "realization," or "penetration"; a foundational term in Buddhist soteriological theory, broadly referring to training that results in the realization of truth (satyAbhisamaya; P. saccAbhisamaya). This realization most typically involves the direct insight into the FOUR NOBLE TRUTHS (catvary AryasatyAni) but may also be used with reference to realization of the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA), the noble eightfold path (ARYAstAnGAMARGA), the thirty-seven wings of enlightenment (BODHIPAKsIKADHARMA), etc., thus making all these doctrines specific objects of meditation. The PAli PAtISAMBHIDAMAGGA discusses forty-four specific kinds of abhisamaya, all related to basic doctrinal lists. In the SARVASTIVADA abhidharma, abhisamaya occurs on the path of vision (DARsANAMARGA), through a "sequential realization" (anupurvAbhisamaya) of sixteen moments of insight into the four noble truths. This gradual unfolding of realization was rejected by the THERAVADA school and was strongly criticized in HARIVARMAN's *TATTVASIDDHI, both of which advocated the theory of instantaneous realization (ekaksanAbhisamaya). In the YOGACARA school of MAHAYANA, abhisamaya is not limited to the path of vision, as in the SarvAstivAda school, but also occurs on the path of preparation (PRAYOGAMARGA) that precedes the path of vision through the abhisamayas of thought, faith, and discipline, as well as on the path of cultivation (BHAVANAMARGA) through two abhisamayas associated with wisdom and an abhisamaya associated with the ultimate path (NIstHAMARGA). The term comes to be associated particularly with the ABHISAMAYALAMKARA, attributed to MAITREYANATHA, which sets forth the various realizations achieved on the "HĪNAYANA" and MAHAYANA paths. In the eight chapters of this text are delineated eight types of abhisamaya, which subsume the course of training followed by both sRAVAKAs and BODHISATTVAs: (1) the wisdom of knowing all modes (SARVAKARAJNATA), (2) the wisdom of knowing the paths (MARGAJNATA), (3) the wisdom of knowing all phenomena (SARVAJNATA), (4) manifestly perfect realization of all (the three previous) aspects (sarvAkArAbhisambodha), (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), (6) gradual realization (anupurvAbhisamaya), (7) instantaneous realization (ekaksanAbhisamaya), and (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha).
abhisaMdhi. (T. ldem por dgongs pa; C. miyi; J. mitchi/mitsui; K. mirŭi 密意). In Sanskrit, "implied intention," a term used in hermeneutics to classify the types of statements made by the Buddha. In the MAHAYANASuTRALAMKARA, there are four such abhisaMdhi listed. (1) The first is implied intention pertaining to entrance (avatAranAbhisaMdhi). The Buddha recognizes that if he were to teach HĪNAYANA disciples that, in addition to the nonexistence of the self (ANATMAN), DHARMAs also did not exist (DHARMANAIRATMYA), they would be so terrified that they would never enter the MAHAYANA. Therefore, in order to coax them toward the MahAyAna, he teaches them that a personal self does not exist while explaining that phenomena other than the person do exist. (2) The second is implied intention pertaining to the [three] natures (laksanAbhisaMdhi). When the Buddha said that all phenomena are without own-nature, he had in mind the imaginary nature (PARIKALPITA) of phenomena. When he said that they were neither produced nor destroyed, he had in mind their dependent nature (PARATANTRA). When he said that they were inherently free from suffering, he had in mind their consummate nature (PARINIsPANNA). (3) The third is implied intention pertaining to antidotes (pratipaksAbhisaMdhi). In the hīnayAna, the Buddha teaches specific antidotes (PRATIPAKsA) to various defilements. Thus, as an antidote to hatred, he teaches the cultivation of love; as an antidote to sensuality, he teaches meditation on the foul, such as a decomposing corpse; as an antidote to pride, he teaches meditation on dependent origination; and as an antidote to a wandering mind, he teaches meditation on the breath. He indicates that these faults can be completely destroyed with these antidotes, calling them a supreme vehicle (agrayAna). In fact, these faults are only completely destroyed with full insight into non-self. Thus, the Buddha intentionally overstated their potency. (4) The final type is implied intention pertaining to translation (parinAmanAbhisaMdhi). This category encompasses those statements that might be termed antiphrastic, i.e., appearing to say something quite contrary to the tenor of the doctrine, which cannot be construed as even provisionally true. A commonly cited example of such a statement is the declaration in the DHAMMAPADA (XXI.5-6) that one becomes pure through killing one's parents; the commentators explain that parents are to be understood here to mean negative mental states such as sensual desire. See also ABHIPRAYA; SANDHYABHAsA.
Abhyasa-yoga (Sanskrit) Abhyāsa-yoga [from abhi towards + the verbal root as to be, exist + yoga union from the verbal root yuj to join, yoke] Sometimes erroneously abhyasana. Repeated practice and application of yoga, meditation, or recollection; the effort of the mind to attain an unmodified condition of perfect serenity and quiet. One of the eight disciplines or requirements of yoga: persistent concentration of attention. When accompanied with physical postures, it is a form of hatha yoga, and practiced without the spiritual training of raja yoga, it has its dangers. As a system of mental concentration directed to impersonal, altruistic ends, it is beneficial. Krishna (BG 12:9-10) points out that abhyasa-yoga is not only useful for training in one life but, if performed for the sake of the Supreme, is likely to leave permanent helpful impulses in the soul which will aid it in future incarnations and lead it ultimately to union (yoga) with the divine.
Absorption Concentration ::: In concentration meditation, this refers to the various states found in the samatha jhanas whereby the locus of focus narrows solely on the object of observation. Attainment of absorption concentration is causally preceded by access concentration which is itself preceded by the monkey mind state of awareness associated with mundane consciousness.
Access Concentration ::: In concentration meditation, this refers to the state preceding access to the samatha jhanas whereby the locus of focus has narrowed considerably from the monkey mind state of awareness associated with mundane consciousness and has started to settle rather effortlessly on the object of concentration. Precedes access to absorption concentration.
acintya. (P. acinteyya; T. bsam gyis mi khyab pa; C. bukesiyi; J. fukashigi; K. pulgasaŭi 不可思議). In Sanskrit, "inconceivable"; a term used to describe the ultimate reality that is beyond all conceptualization. PAli and mainstream Buddhist materials refer to four specific types of "inconceivables" or "unfathomables" (P. acinteyya): the range or sphere of a buddha, e.g., the extent of his knowledge and power; the range of meditative absorption (DHYANA); the potential range of moral cause and effect (KARMAN and VIPAKA); and the range of the universe or world system (LOKA), i.e., issues of cosmogony, whether the universe is finite or infinite, eternal or transitory, etc. Such thoughts are not to be pursued, because they are not conducive to authentic religious progress or ultimately to NIRVAnA. See also AVYAKṚTA.
Action of the Divine Force: What comes from above can come when one is In a clear mind or when the vital is disturbed, when one is in meditation or when one is moving about, when one is working or when one is doing nothing. Most often it comes when one is in a clear concentrated stale, but it may not,
adhigamadharma. (T. rtogs pa'i chos; C. zhengfa; J. shoho; K. chŭngbop 證法). In Sanskrit, "realized dharma"; one of the two divisions of the dharma or teaching of the Buddha, together with the "scriptural dharma" (AGAMADHARMA). The adhigamadharma is the practice of the dharma, often identified in this context as the training in higher morality (ADHIsĪLAsIKsA), the training in higher meditation (ADHISAMADHIsIKsA), and the training in higher wisdom (ADHIPRAJNAsIKsA), which leads to direct realization (ADHIGAMA), rather than mere conceptual understanding. It is also identified with the truths of cessation and path within the FOUR NOBLE TRUTHS. See also AGAMA; AGAMADHARMA.
adhimAna. (T. lhag pa'i nga rgyal; C. zengshangman; J. zojoman; K. chŭngsangman 增上慢). In Sanskrit and PAli, "arrogance" or "haughtiness"; this term refers specifically to overestimation of oneself or boasting about one's spiritual accomplishments. When one is mistakenly convinced that one has attained one of the superknowledges (ABHIJNA), meditative absorptions (DHYANA), or spiritual fruitions (PHALA), when in actuality one has not, one is said to possess adhimAna. When adhimAna is expressed verbally-that is, by bragging to others that one has mastered one of the aforementioned exceptional achievements for the purpose of winning reputation and material support-this braggadocio constitutes a grave offense, especially for ordained monks and nuns. According to the VINAYA, such overestimation of one's extraordinary spiritual achievements could constitute grounds for "defeat" (PARAJIKA), the most serious transgression that can be committed by monks and nuns. In its more generic usage, adhimAna may also refer simply to particularly intense forms of "conceit" and "pride" (MANA).
adhisamAdhisiksA. (T. lhag pa'i ting nge 'dzin gyi bslab pa; C. zengshangding xue; J. zojojogaku; K. chŭngsangjong hak 增上定學). In Sanskrit, "training in higher meditation"; the second of the three trainings (TRIsIKsA) required to achieve enlightenment, said to be set forth primarily in the SuTRA basket of the TRIPItAKA. AdhisamAdhisiksA is primarily associated with the last three constituents of the eightfold path (ARYAstAnGAMARGA), viz., right effort (SAMYAGVYAYAMA), right mindfulness (SAMYAKSMṚTI), and right concentration (SAMYAKSAMADHI).
Adhi (Sanskrit) Ādhī [from ā near, towards + the verbal root dhi to mind, care for] Mental anxiety, meditation, thought, concern.
adhisthAna. (P. adhitthAna; T. byin gyis brlabs pa; C. jiachi; J. kaji; K. kaji 加持). In Sanskrit, lit. "determination" or "decisive resolution" and commonly translated as "empowerment." Literally, the term has the connotation of "taking a stand," viz., the means by which the buddhas reveal enlightenment to the world, as well as the adept's reliance on the buddhas' empowerment through specific ritual practices. In the former sense, adhisthAna can refer to the magical power of the buddhas and bodhisattvas, in which contexts it is often translated as "blessing" or "empowerment." As the LAnKAVATARASuTRA notes, it is thanks to the buddhas' empowerment issuing from their own original vows (PRAnIDHANA) that BODHISATTVAS are able to undertake assiduous cultivation over three infinite eons (ASAMKHYEYAKALPA) so that they may in turn become buddhas. The buddhas' empowerment sustains the bodhisattvas in their unremitting practice by both helping them to maintain tranquillity of mind throughout the infinity of time they are in training and, ultimately, once the bodhisattvas achieve the tenth and final stage (BHuMI) of their training, the cloud of dharma (DHARMAMEGHA), the buddhas appear from all the ten directions to anoint the bodhisattvas as buddhas in their own right (see ABHIsEKA). ¶ In mainstream Buddhist materials, adhisthAna refers to the first of a buddha's six or ten psychic powers (ṚDDHI), the ability to project mind-made bodies (MANOMAYAKAYA) of himself, viz., to replicate himself ad infinitum. In PAli materials, adhitthAna is also used to refer to the "determination" to extend the duration of meditative absorption (P. JHANA; S. DHYANA) and the derivative psychic powers (P. iddhi; S. ṚDDHI).
Adīnava. (T. nyes dmigs; C. guohuan; J. kagen; K. kwahwan 過患). In Sanskrit and PAli, "dangers." More generically, Adīnava refers to the evils that may befall a layperson who is made heedless (PRAMADA) by drinking, gambling, debauchery, and idleness. More specifically, however, the term comes to be used to designate a crucial stage in the process of meditative development (BHAVANA), in which the adept becomes so terrified of the "dangers" inherent in impermanent, compounded things that he turns away from this transitory world and instead turns toward the radical nonattachment that is NIRVAnA. In the so-called graduated discourse (P. ANUPUBBIKATHA) that the Buddha used to mold the understanding of his new adherents, the Buddha would outline in his elementary discourse the benefits of giving (dAnakathA), right conduct (sīlakathA), and the prospect of rebirth in the heavens (svargakathA). Once their minds were pliant and impressionable, the Buddha would then instruct his listeners in the dangers (Adīnava) inherent in sensuality (KAMA), in order to turn them away from the world and toward the advantages of renunciation (P. nekkhamme AnisaMsa; see NAIsKRAMYA). This pervasive sense of danger thence sustains the renunciatory drive that ultimately will lead to nirvAna. See also ADĪNAVANUPASSANANAnA.
aforethought ::: a. --> Premeditated; prepense; previously in mind; designed; as, malice aforethought, which is required to constitute murder. ::: n. --> Premeditation.
Ajahn Chah BodhiNAna. (1918-1992). A prominent Thai monk who was one of the most influential Thai forest-meditation masters (PHRA PA) of the twentieth century. Born in the village of Baan Gor in the northeastern Thai province of Ubon Ratchathani, he was ordained as a novice at his local temple, where he received his basic education and studied the Buddhist teachings. After several years of training, he returned to lay life to attend to the needs of his parents, but motivated by his religious calling, at the age of twenty, he took higher ordination (UPASAMPADA) as a BHIKsU and continued his studies of PAli scripture. His father's death prompted him to travel to other monasteries in an effort to acquire a deeper understanding of Buddhist teaching and discipline under the guidance of different teachers. During his pilgrimage, he met AJAHN MUN BHuRIDATTA, the premier meditation master of the Thai forest-dwelling (ARANNAVASI) tradition. After that encounter, Ajahn Chah traveled extensively throughout the country, devoting his energies to meditation in forests and charnel grounds (sMAsANA). As his reputation grew, he was invited to establish a monastery near his native village, which became known as Wat Pa Pong after the name of the forest (reputed to be inhabited by ghosts) in which it was located. Ajahn Chah's austere lifestyle, simple method of mindfulness meditation, and straightforward style of teaching attracted a large following of monks and lay supporters, including many foreigners. In 1966, he established Wat Pa Nanachat, a branch monastery specifically for Western and other non-Thai nationals, next to Wat Pa Pong. In 1976, he was invited to England, which led to the establishment of the first branch monastery of Wat Pa Pong there, followed by others in Switzerland, Australia, New Zealand, and Italy. He also visited the United States, where he spoke at retreats at the Insight Meditation Center in Barre, Massachusetts. Ajahn Chah died in 1992, after several years in a coma.
Ajahn Mun Bhuridatta. (1870-1949). Thai monk who revitalized the Thai forest-monk tradition (Thai PHRA PA), and the subject of a celebrated Thai hagiography by Ajahn MahA Boowa NAnasampanno (b. 1913). Born in 1870, in Ban Khambong village in the province of Ubon Ratchathani, Mun was ordained in 1893 at Wat Liab and began studying insight practice (VIPAsYANA) under the guidance of Ajahn Sao Kantasīla (1861-1941). Through developing the meditation on foulness (AsUBHABHAVANA), he eventually had an experience of calmness (sAMATHA), and in order to enhance his practice, he embarked on the life of asceticism (P. DHUTAnGA) as a forest dweller (P. ARANNAVASI) in northeast Thailand and southern Laos. After every rains' retreat (VARsA) was over, he would travel into the forests, staying just close enough to a few small villages in order to perform his alms round (PIndAPATA) each morning. According to the hagiography, after first experiencing the fruition of the state of the nonreturner (ANAGAMIN), he eventually achieved the stage of a worthy one (ARHAT) in Chiang Mai, an experience that he said shook the entire universe and brought a roar of accolades from the heavenly hosts. Ajahn Mun became a widely known and respected meditator and teacher, who was invited to dwell in monasteries throughout much of Thailand. The hagiography compiled by Ajahn MahA Boowa is filled with exuberantly told tales of his meditative visions, prophetic dreams, lectures and instructions, and encounters with other eminent monks, laypeople, and even with deceased arhats and divinities (DEVA) such as sAKRA with his 100,000 strong retinue. Ajahn Mun's many prominent disciples helped revive the Thai forest-monk tradition, especially in the northeast, and defined its austere practices (Thai, THUDONG; P. DHUTAnGA) in their contemporary context.
ajikan. (阿字観). In Japanese, "contemplation of the letter ‛A'"; a meditative exercise employed primarily within the the Japanese SHINGON school of esoteric Buddhism. The ajikan practice is also known as the "contemplation of the letter 'A' in the moon-wheel" (AJI GATSURINKAN). The letter "A" is the first letter in the Sanskrit SIDDHAM alphabet and is considered to be the "seed" (BĪJA) of MAHAVAIROCANA, the central divinity of the esoteric traditions. The letter "A" is also understood to be the "unborn" buddha-nature (FOXING) of the practitioner; hence, the identification of oneself with this letter serves as a catalyst to enlightenment. In ajikan meditation, the adept draws a picture of the full moon with an eight-petaled lotus flower at its center. The Siddham letter "A" is then superimposed over the lotus flower as a focus of visualization. As the visualization continues, the moon increases in size until it becomes coextensive with the universe itself. Through this visualization, the adept realizes the letter "A" that is originally uncreated (AJI HONPUSHo), which is the essence of all phenomena in the universe and the DHARMAKAYA of MAHAVAIROCANA Buddha.
akanistha. (P. akanittha; T. 'og min; C. sejiujing tian; J. shikikukyoten; K. saekkugyong ch'on 色究竟天). In Sanskrit, "highest"; akanistha is the eighth and highest level of the realm of subtle materiality (RuPADHATU), which is accessible only through experiencing the fourth meditative absorption (DHYANA); akanistha is thus one of the BRAHMALOKAS (see DEVA). akanistha is the fifth and highest class of the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the realm of subtle materiality), wherein abide "nonreturners" (ANAGAMIN)-viz., adepts who need never again return to the KAMADHATU-and some ARHATS. The pure abodes therefore serve as a way station for advanced spiritual beings (ARYA) in their last life before final liberation. According to some MahAyAna texts, akanistha is also the name of the abode of the enjoyment body (SAMBHOGAKAYA) of a buddha in general and of the buddha VAIROCANA in particular.
Akankheyyasutta. (C. Yuan jing; J. Gangyo; K. Won kyong 願經). In PAli, "Discourse on What One May Wish," the sixth sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as SuTRA no. 105 in the Chinese translation of the MADHYAMAGAMA, and a recension of uncertain affiliation in the Chinese translation of the EKOTTARAGAMA); preached by the Buddha to a group of disciples in the JETAVANA grove in the town of sRAVASTĪ. The Buddha describes how a monk who wishes for all good things to come to himself, his fellow monks, and his lay supporters should restrain his sense faculties by seeing danger (ADĪNAVA) in the slightest fault and by abiding by the dictates of the disciplinary codes (PRATIMOKsA). This restraint will allow him to develop morality (sĪLA), meditative concentration (SAMADHI), and liberating wisdom (PRAJNA), leading to the destruction of the contaminants (ASRAVAKsAYA).
AkAsAnantyAyatana. (P. AkAsAnaNcAyatana; T. nam mkha' mtha' yas skye mched; C. kong wubian chu; J. kumuhenjo; K. kong mubyon ch'o 空無邊處). In Sanskrit, "sphere of infinite space"; the first and lowest (in ascending order) of the four levels of the immaterial realm (ARuPYADHATU) and the first of the four immaterial absorptions (DHYANA). It is a realm of rebirth as well as a meditative state that is entirely immaterial (viz., there is no physical [RuPA] component to existence) in which the mind comes to an awareness of unlimited pervasive space (AKAsA) without the existence of material objects. Beings reborn in this realm are thought to live as long as forty thousand eons (KALPAS). However, as a state of being that is still subject to rebirth, even the realm of infinite space remains part of SAMSARA. Like the other levels of the realm of subtle materiality (RuPADHATU) and the immaterial realm, one is reborn in this state by achieving the specific level of meditative absorption of that state in the previous lifetime. One of the most famous and influential expositions on the subject of these immaterial states comes from the VISUDDHIMAGGA of BUDDHAGHOSA, written in the fifth century. Although there are numerous accounts of Buddhist meditators achieving immaterial states of SAMADHI, they are also used polemically in Buddhist literature to describe the attainments of non-Buddhist yogins, who mistakenly identify these exalted states within saMsAra as states of permanent liberation from rebirth. See also DHYANASAMAPATTI; DHYANOPAPATTI.
AkAsa. (T. nam mkha'; C. xukong; J. koku; K. hogong 虚空). In Sanskrit, "space" or "spatiality"; "sky," and "ether." In ABHIDHARMA analysis, AkAsa has two discrete denotations. First, as "spatiality," AkAsa is an absence that delimits forms; like the empty space inside a door frame, AkAsa is a hole that is itself empty but that defines, or is defined by, the material that surrounds it. Second, as the vast emptiness of "space," AkAsa comes also to be described as the absence of obstruction and is enumerated as one of the permanent phenomena (nityadharma) because it does not change from moment to moment. Space in this sense is also interpreted as being something akin to the Western conception of ether, a virtually immaterial, but glowing fluid that serves as the support for the four material elements (MAHABHuTA). (Because this ethereal form of AkAsa is thought to be glowing, it is sometimes used as a metaphor for buddhahood, which is said to be radiant like the sun or space.) In addition to these two abhidharma definitions, the sphere of infinite space (AKAsANANTYAYATANA) has a meditative context as well through its listing as the first of the four immaterial DHYANAS. AkAsa is recognized as one of the uncompounded dharmas (ASAMSKṚTADHARMA) in six of the mainstream Buddhist schools, including the SARVASTIVADA and the MAHASAMGHIKA, as well as the later YOGACARA; three others reject this interpretation, including the THERAVADA.
Akasic Samadhi [adjective of ākāśa ether, space + samādhi profound meditation from sam-ā-dha to hold or fix together (in abstract thought)] Used for the state of consciousness into which victims of accidental death enter: “a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural life-term is finished, when they find themselves born in the Deva-Chan . . .” (ML 109).
Also the name of an ancient Aryan sage, a Kshatriya, who through continuous religious austerities and philosophical meditation, became a rishi, and whose name was given to the pole star. In the Puranas, the son of Uttanapada, who was raised to the pole star by Vishnu.
altered states ::: Also known as “nonordinary” states of consciousness. There are at least two major types of altered states: exogenous or “externally created” (e.g., drug induced, or near-death experiences) and endogenous or “self-created” (including trained states such as meditative states).
altered states of awareness: any state of awareness which differs from normal waking awareness; examples include meditation, sleep, drug states and psychosis.
Amiga "computer" A range of home computers first released by {Commodore Business Machines} in early 1985 (though they did not design the original - see below). Amigas were popular for {games}, {video processing}, and {multimedia}. One notable feature is a hardware {blitter} for speeding up graphics operations on whole areas of the screen. The Amiga was originally called the Lorraine, and was developed by a company named "Amiga" or "Amiga, Inc.", funded by some doctors to produce a killer game machine. After the US game machine market collapsed, the Amiga company sold some {joysticks} but no Lorraines or any other computer. They eventually floundered and looked for a buyer. Commodore at that time bought the (mostly complete) Amiga machine, infused some money, and pushed it through the final stages of development in a hurry. Commodore released it sometime[?] in 1985. Most components within the machine were known by nicknames. The {coprocessor} commonly called the "Copper" is in fact the "{Video} Timing Coprocessor" and is split between two chips: the instruction fetch and execute units are in the "Agnus" chip, and the {pixel} timing circuits are in the "Denise" chip (A for address, D for data). "Agnus" and "Denise" were responsible for effects timed to the {real-time} position of the video scan, such as midscreen {palette} changes, {sprite multiplying}, and {resolution} changes. Different versions (in order) were: "Agnus" (could only address 512K of {video RAM}), "Fat Agnus" (in a {PLCC} package, could access 1MB of video RAM), "Super Agnus" (slightly upgraded "Fat Agnus"). "Agnus" and "Fat Agnus" came in {PAL} and {NTSC} versions, "Super Agnus" came in one version, jumper selectable for PAL or NTSC. "Agnus" was replaced by "Alice" in the A4000 and A1200, which allowed for more {DMA} channels and higher bus {bandwidth}. "Denise" outputs binary video data (3*4 bits) to the "Vidiot". The "Vidiot" is a hybrid that combines and amplifies the 12-bit video data from "Denise" into {RGB} to the {monitor}. Other chips were "Amber" (a "flicker fixer", used in the A3000 and Commodore display enhancer for the A2000), "Gary" ({I/O}, addressing, G for {glue logic}), "Buster" (the {bus controller}, which replaced "Gary" in the A2000), "Buster II" (for handling the Zorro II/III cards in the A3000, which meant that "Gary" was back again), "Ramsey" (The {RAM} controller), "DMAC" (The DMA controller chip for the WD33C93 {SCSI adaptor} used in the A3000 and on the A2091/A2092 SCSI adaptor card for the A2000; and to control the {CD-ROM} in the {CDTV}), and "Paula" ({Peripheral}, Audio, {UART}, {interrupt} Lines, and {bus Arbiter}). There were several Amiga chipsets: the "Old Chipset" (OCS), the "Enhanced Chipset" (ECS), and {AGA}. OCS included "Paula", "Gary", "Denise", and "Agnus". ECS had the same "Paula", "Gary", "Agnus" (could address 2MB of Chip RAM), "Super Denise" (upgraded to support "Agnus" so that a few new {screen modes} were available). With the introduction of the {Amiga A600} "Gary" was replaced with "Gayle" (though the chipset was still called ECS). "Gayle" provided a number of improvments but the main one was support for the A600's {PCMCIA} port. The AGA chipset had "Agnus" with twice the speed and a 24-bit palette, maximum displayable: 8 bits (256 colours), although the famous "{HAM}" (Hold And Modify) trick allows pictures of 256,000 colours to be displayed. AGA's "Paula" and "Gayle" were unchanged but AGA "Denise" supported AGA "Agnus"'s new screen modes. Unfortunately, even AGA "Paula" did not support High Density {floppy disk drives}. (The Amiga 4000, though, did support high density drives.) In order to use a high density disk drive Amiga HD floppy drives spin at half the rotational speed thus halving the data rate to "Paula". Commodore Business Machines went bankrupt on 1994-04-29, the German company {Escom AG} bought the rights to the Amiga on 1995-04-21 and the Commodore Amiga became the Escom Amiga. In April 1996 Escom were reported to be making the {Amiga} range again but they too fell on hard times and {Gateway 2000} (now called Gateway) bought the Amiga brand on 1997-05-15. Gateway licensed the Amiga operating system to a German hardware company called {Phase 5} on 1998-03-09. The following day, Phase 5 announced the introduction of a four-processor {PowerPC} based Amiga {clone} called the "{pre\box}". Since then, it has been announced that the new operating system will be a version of {QNX}. On 1998-06-25, a company called {Access Innovations Ltd} announced {plans (http://micktinker.co.uk/aaplus.html)} to build a new Amiga chip set, the {AA+}, based partly on the AGA chips but with new fully 32-bit functional core and 16-bit AGA {hardware register emulation} for {backward compatibility}. The new core promised improved memory access and video display DMA. By the end of 2000, Amiga development was under the control of a [new?] company called {Amiga, Inc.}. As well as continuing development of AmigaOS (version 3.9 released in December 2000), their "Digital Environment" is a {virtual machine} for multiple {platforms} conforming to the {ZICO} specification. As of 2000, it ran on {MIPS}, {ARM}, {PPC}, and {x86} processors. {(http://amiga.com/)}. {Amiga Web Directory (http://cucug.org/amiga.html)}. {amiCrawler (http://amicrawler.com/)}. Newsgroups: {news:comp.binaries.amiga}, {news:comp.sources.amiga}, {news:comp.sys.amiga}, {news:comp.sys.amiga.advocacy}, {news:comp.sys.amiga.announce}, {news:comp.sys.amiga.applications}, {news:comp.sys.amiga.audio}, {news:comp.sys.amiga.datacomm}, {news:comp.sys.amiga.emulations}, {news:comp.sys.amiga.games}, {news:comp.sys.amiga.graphics}, {news:comp.sys.amiga.hardware}, {news:comp.sys.amiga.introduction}, {news:comp.sys.amiga.marketplace}, {news:comp.sys.amiga.misc}, {news:comp.sys.amiga.multimedia}, {news:comp.sys.amiga.programmer}, {news:comp.sys.amiga.reviews}, {news:comp.sys.amiga.tech}, {news:comp.sys.amiga.telecomm}, {news:comp.Unix.amiga}. See {aminet}, {Amoeba}, {bomb}, {exec}, {gronk}, {guru meditation}, {Intuition}, {sidecar}, {slap on the side}, {Vulcan nerve pinch}. (2003-07-05)
Amiga ::: (computer) A range of home computers first released by Commodore Business Machines in early 1985 (though they did not design the original - see below). feature is a hardware blitter for speeding up graphics operations on whole areas of the screen.The Amiga was originally called the Lorraine, and was developed by a company named Amiga or Amiga, Inc., funded by some doctors to produce a killer game joysticks but no Lorraines or any other computer. They eventually floundered and looked for a buyer.Commodore at that time bought the (mostly complete) Amiga machine, infused some money, and pushed it through the final stages of development in a hurry. Commodore released it sometime[?] in 1985.Most components within the machine were known by nicknames. The coprocessor commonly called the Copper is in fact the Video Timing Coprocessor and is Agnus chip, and the pixel timing circuits are in the Denise chip (A for address, D for data).Agnus and Denise were responsible for effects timed to the real-time position of the video scan, such as midscreen palette changes, sprite the A4000 and A1200, which allowed for more DMA channels and higher bus bandwidth.Denise outputs binary video data (3*4 bits) to the Vidiot. The Vidiot is a hybrid that combines and amplifies the 12-bit video data from Denise into RGB to the monitor.Other chips were Amber (a flicker fixer, used in the A3000 and Commodore display enhancer for the A2000), Gary (I/O, addressing, G for glue logic), card for the A2000; and to control the CD-ROM in the CDTV), and Paula (Peripheral, Audio, UART, interrupt Lines, and bus Arbiter).There were several Amiga chipsets: the Old Chipset (OCS), the Enhanced Chipset (ECS), and AGA. OCS included Paula, Gary, Denise, and Agnus.ECS had the same Paula, Gary, Agnus (could address 2MB of Chip RAM), Super Denise (upgraded to support Agnus so that a few new screen modes were Gayle (though the chipset was still called ECS). Gayle provided a number of improvments but the main one was support for the A600's PCMCIA port.The AGA chipset had Agnus with twice the speed and a 24-bit palette, maximum displayable: 8 bits (256 colours), although the famous HAM (Hold And Modify) use a high density disk drive Amiga HD floppy drives spin at half the rotational speed thus halving the data rate to Paula.Commodore Business Machines went bankrupt on 1994-04-29, the German company Escom AG bought the rights to the Amiga on 1995-04-21 and the Commodore Amiga range again but they too fell on hard times and Gateway 2000 (now called Gateway) bought the Amiga brand on 1997-05-15.Gateway licensed the Amiga operating system to a German hardware company called Phase 5 on 1998-03-09. The following day, Phase 5 announced the introduction of a four-processor PowerPC based Amiga clone called the pre\box. Since then, it has been announced that the new operating system will be a version of QNX.On 1998-06-25, a company called Access Innovations Ltd announced to build a new Amiga chip set, the AA+, based partly on the AGA chips but with backward compatibility. The new core promised improved memory access and video display DMA.By the end of 2000, Amiga development was under the control of a [new?] company called Amiga, Inc.. As well as continuing development of AmigaOS (version 3.9 multiple platforms conforming to the ZICO specification. As of 2000, it ran on MIPS, ARM, PPC, and x86 processors. . . .Newsgroups: comp.binaries.amiga, comp.sources.amiga, comp.sys.amiga, comp.sys.amiga.advocacy, comp.sys.amiga.announce, comp.sys.amiga.applications, comp.sys.amiga.multimedia, comp.sys.amiga.programmer, comp.sys.amiga.reviews, comp.sys.amiga.tech, comp.sys.amiga.telecomm, comp.Unix.amiga.See aminet, Amoeba, bomb, exec, gronk, guru meditation, Intuition, sidecar, slap on the side, Vulcan nerve pinch.(2003-07-05)
amulet ::: Amulet From the Latin 'amuletum', meaning an object that protects a person from trouble, an amulet is generally an object worn around the neck, which has been charged with the magician's personal energies through ritual or meditation, often used to ward off a particular evil force. See also Talisman.
Anahata-sabda (Sanskrit) Anāhata-śabda [from an not + ā-han to beat, strike + śabda sound from the verbal root śabd to make noise, cry out, invoke] Unstruck circle of sound; the immaterial sound produced by no form of material substance; a mystical bell-like sound at times heard by the dying which slowly lessens in intensity until the moment of death. Also heard by the yogi or contemplative at certain stages of his meditation. The Theravada Buddhists speak of this inner signal as the voice of devas which resemble the “sound of a golden bell” (Digha-nikaya 1:152). The anahata-sabda is, in reality, a reflection of the inherent sound-characteristic of akasa (cf VS 18, 78).
ACTIVATION OF
CONSCIOUSNESS, SYSTEMATIC Systematic activation of consciousness is done in four steps: concentration, meditation, contemplation and illumination.
Concentration is the keeping of attention on a certain thing. Meditation implies a concentrated analysis of all relations pertaining to this subject-matter. Contemplation entails the isolation of the problem until one begins to see the idea and can concentrate attention on that single point. If thereby activity ceases, there is a risk of falling asleep or into ordinary trance. If activity can be kept up long enough, illumination comes and the individual will find what he has been seeking. K 7.17.9
Anu (Sanskrit) Aṇu As a noun, an atom of matter; as an adjective, atomic, fine, minute. A title of Brahma, conceived as both infinitesimal and universal, thus pointing to the pantheistic character of divinity. Hence, every anu is “a centre of potential vitality, with latent intelligence in it” (SD 1:567; cf FSO 273-5, 431). In the Bhagavad-Gita (8:9) Arjuna is enjoined to meditate on the “seer,” i.e., the enlightened, omniscient One, who is “more atomic than the atom” (anor aniyamsam) and yet “the supporter of all” (cf VP 1:2, 5:1; ChU 3:14, 3-4, Katha 2:20, MU 3:1, 7).
Aranyakas: The “Forest Books” of Hinduism, so called because they were used in teachings in the secrecy of the forest; they are mystical, esoteric meditations on the meaning of ritual lore.
Arudha (Sanskrit) Ārūḍha [from ā-ruh to mount, rise up] Mounted, ascended, raised up, attained; attainment. Used in compounds, such as indriyarudha (perceived, brought under the cognizance of the senses); yogarudha (absorbed in profound meditation, attainment of yoga or union).
Asakrit Samadhi (Sanskrit) Asakṛtsamādhi [from a-sakṛt not once, repeatedly + samādhi meditation] In Buddhism, repeated spiritual and intellectual meditation of the highest kind.
Asana ::: A pose or posture as used in meditation or in a mind-body practice like Hatha Yoga.
ASANA. ::: Fixed posture habituating the body to certain attitudes of immobility. The system of Asana has at its basis two profound ideas ::: control by physical immobility, power by immobility.
The sitting motionless posture is the natural posture for concentrated meditation - walking and standing are active conditions. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best position for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why yogis always sit in an āsana. One can accustom oneself to meditate walking. standing, lying but sitting is the first natural position.
Asana (Sanskrit) Āsana [from the verbal root as to sit quietly] One of the postures adopted by Hindu ascetics; five are usually enumerated, although nearly ninety have been noted. However, they are not of deep spiritual value or meaning: “Providing that the position of the body be comfortable so that the mind is least distracted, genuine meditation and spiritual and actual introspection can be readily and successfully attained by any earnest student without the slightest attention being paid to these various postures. A man may be sitting quietly in his arm-chair, or lying in his bed at night, or sitting or lying on the grass in a forest, and can more readily enter the inner worlds than by adopting and following any one or more of these various Asanas, which at the best are physiological aids of relatively small value” (OG 7).
Asana(Sanskrit) ::: A word derived from the verbal root as, signifying "to sit quietly." Asana, therefore,technically signifies one of the peculiar postures adopted by Hindu ascetics, mostly of the hatha yogaschool. Five of these postures are usually enumerated, but nearly ninety have been noted by students ofthe subject. A great deal of quasi-magical and mystical literature may be found devoted to these variouspostures and collateral topics, and their supposed or actual psychological value when assumed bydevotees; but, as a matter of fact, a great deal of this writing is superficial and has very little indeed to dowith the actual occult and esoteric training of genuine occultists. One is instinctively reminded of otherquasi-mystical practices, as, for instance, certain genuflections or postures followed in the worship of theChristian Church, to which particular values are sometimes ascribed by fanatic devotees.Providing that the position of the body be comfortable so that the mind is least distracted, genuinemeditation and spiritual and actual introspection can be readily and successfully attained by any earneststudent without the slightest attention being paid to these various postures. A man sitting quietly in hisarmchair, or lying in his bed at night, or sitting or lying on the grass in a forest, can more readily enterthe inner worlds than by adopting and following any one or more of these various asanas, which at thebest are physiological aids of relatively small value. (See also Samadhi)
asana. ::: yogic posture, especially a posture adopted for meditation; integration of mind and body through physical activity; the third of the eight limbs of ashtanga yoga
Asrama (Sanskrit) Āśrama [from the verbal root śram to exert oneself spiritually] A sacred building, a monastery or hermitage for ascetic purposes; likewise one of the four periods of effort or inner development in the religious life of a Brahmin in ancient times. These asramas were 1) the student or Brahmacharin; 2) the householder or grihastha, the period of married existence when the Brahmin played his due role in the affairs of the world; 3) the period of religious seclusion or vanaprastha, usually passed in a vana (forest), a period of inner spiritual recollection and meditation on philosophical and religious matters; and 4) the one who has renounced all the distractions of worldly life or bhikshu who has turned his attention wholly to spiritual affairs, although he may have returned to the world of men for purposes of aiding and teaching.
Asrama(Sanskrit) ::: A word derived from the root sram, signifying "to make efforts," "to strive"; with the particlea, which in this case gives force to the verbal root sram. Asrama has at least two main significations. Thefirst is that of a college or school or a hermitage, an abode of ascetics, etc.; whereas the second meaningsignifies a period of effort or striving in the religious life or career of a Brahmana of olden days. Theseperiods of life in ancient times in Hindustan were four in number: the first, that of the student orbrahmacharin; second, the period of life called that of the grihastha or householder -- the period ofmarried existence when the Brahmana took his due part in the affairs of men, etc.; third, the vanaprastha,or period of monastic seclusion, usually passed in a vana, or wood or forest, for purposes of innerrecollection and spiritual meditation; and fourth, that of the bhikshu or religious mendicant, meaning onewho has completely renounced the distractions of worldly life and has turned his attention wholly tospiritual affairs.Brahmasrama. In modern esoteric or occult literature, the compound term Brahmasrama is occasionallyused to signify an initiation chamber or secret room or adytum where the initiant or neophyte is strivingor making efforts to attain union with Brahman or the inner god.
A. The first vowel and letter in the Sanskrit alphabet. The phoneme "a" is thought to be the source of all other phonemes and its corresponding letter the origin of all other letters. As the basis of both the Sanskrit phonemic system and the written alphabet, the letter "a" thus comes to be invested with mystical significance as the source of truth, nondifferentiation, and emptiness (suNYATA), or even of the universe as a whole. The PRAJNAPARAMITASARVATATHAGATAMATA-EKAKsARA, the shortest of the perfection of wisdom scriptures, also describes how the entirety of the perfection of wisdom is subsumed by this one letter. The letter in the Sanskrit SIDDHAM alphabet gained special significance within the esoteric Buddhist traditions in Japan (MIKKYo), such as Shingon (see SHINGONSHu), which considered it to be the "seed" (BĪJA) of MAHAVAIROCANA, the central divinity of esoteric Buddhism, and used it in a distinctive type of meditation called AJIKAN ("contemplation of the letter 'a'"). The letter "a," which is said to be originally uncreated (AJI HONPUSHo), is interpreted to be the essence of all phenomena in the universe and the DHARMAKAYA of the buddha MahAvairocana. In the East Asian CHAN traditions, the letter "a" is also sometimes understood to represent the buddha-nature (FOXING, S. BUDDHADHATU) of all sentient beings.
atmanusandhana. :::constancy in the Self; ::: the cultivation of equanimity in the Self; unwavering, perpetual meditation
Attainment ::: Although the connotations of the word "attainment" are frowned upon, it is still a word commonly used to denote reaching, stabilizing, and abiding within certain advanced meditative states and stages and within certain initiatory experiences.
Aum (Sanskrit) Aum The ancient Indians held that Om, when considered as a single letter was the symbol of the Supreme; when written with three letters — Aum — it stood among other things for the three Vedas, the three gunas or qualities of nature, the three divisions of the universe, and the deities of the Hindu Trimurti — Brahma, Vishnu, and Siva — concerned in the creation, preservation, and destruction of the universe or the beings composing it. “The mystic formula, résumé of every science, contained in the three mysterious letters, AUM which signify creation, conservation, and transformation” (IU 2:31). These three letters are supposed by some Hindus to have correspondences as follows: “The letter A is the Sattva Guna, U is the Rajas, and M is the Tamas; these three qualities are termed Nature (Prakriti). . . . A is Bhurloka, U is Bhuvarloka, and M is Svarloka; by these three letters the spirit exhibits itself” (Laheri in Lucifer 10:147). This word is said to have a morally spiritualizing effect if pronounced during meditation and when the mind is at peace and cleansed of all impurities. See also OM
Bala (Sanskrit) Bala Power, strength, might, vigor (cf Latin valor); one of the six functions of action, similar to the ten karmendriya (karmic energies) of Buddhism. In yoga practice the five powers (panchabalani) to be acquired are: complete trust or faith, energy, memory, meditation, and wisdom.
Bardo (Tibetan) [from bar between + do two] Between two; generally a gap, interval, or intermediate state, especially the state between two births. The term has become known in the West through the Bar do thos sgrol (bar-do tho-dol), “Liberation through Hearing in the Bardo,” translated by W. Y. Evans-Wentz as The Tibetan Book of the Dead. According to the Bardo Thodol, there are six such “intervals”: the bardo of birth, the bardo of dreams, the bardo of samadhi (meditation), the bardo of the moment before death, the bardo of dharmata, and the bardo of becoming. The Bardo Thodol describes the last three of these, and is recited in the presence of the deceased believed to be experiencing these states, usually for a total period of 49 days. It is believed that the teaching contained in the text can enable the deceased to attain liberation while in the bardo states, or at least to attain the best possible rebirth.
Bhakti: (Skr. division, share) Fervent, loving devotion to the object of contemplation or the divine being itself, the almost universally recognized feeling approach to the highest reality, in contrast to vidya (s.v.) or jnana (s.v.), sanctioned by Indian philosophy and productive of a voluminous literature in which the names of Ramamanda, Vallabha, Nanak, Caitanya, and Tulsi Das are outstanding. It is distinguished as apara (lower) and para (higher) bhakti, the former theistic piety, the latter philosophic meditation on the unmanifest brahman (cf. avyakta). -- K.F.L.
Blavatsky gives a human interpretation of Ahura: “The Magian knew not of any Supreme ‘personal’ individuality. He recognized but Ahura — the ‘lord’ — the 7th Principle in man, — and ‘prayed’, i.e. made efforts during the hours of meditation, to assimilate with, and merge his other principles — that are dependent on the physical body and ever under the sway of Angra-Mainya (or matter) — into the only pure, holy and eternal principle in him, his divine monad. To whom else could he pray? Who was ‘Ormuzd’ if not the chief Spent-Mainyu, the monad, our own god-principle in us? . . .
meditated ::: imp. & p. p. --> of Meditate
meditates ::: engages in contemplation; muses over or reflects upon. meditating.
meditate ::: v. i. --> To keep the mind in a state of contemplation; to dwell on anything in thought; to think seriously; to muse; to cogitate; to reflect. ::: v. t. --> To contemplate; to keep the mind fixed upon; to study.
To purpose; to intend; to design; to plan by revolving
meditating ::: p. pr. & vb. n. --> of Meditate
meditation ::: Meditation The practice of inner focus which renders an advanced state of awareness. It includes a variety of techniques for some individuals that may or may not incorporate spirituality which can calm and soothe as well as provide insight.
meditation ::: n. --> The act of meditating; close or continued thought; the turning or revolving of a subject in the mind; serious contemplation; reflection; musing.
Thought; -- without regard to kind.
meditation or, without the sense of phj^ical inertness or immo- bility, a little while longer and afterwards is lost ; but as the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.
meditation: refers to techniques that focus the mind and promote a state of calmness so that the mind and body can be brought into greater harmony to facilitate health and healing.
*meditations, meditation"s.
meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga
meditation ::: “There are two words used in English to express the Indian idea of dhyana , ‘meditation’ and ‘contemplation’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. Letters on Yoga
meditatist ::: n. --> One who is given to meditation.
meditative ::: a. --> Disposed to meditate, or to meditation; as, a meditative man; a meditative mood.
meditative states ::: Phenomenological experiences that result from specific types of attention-deployment or training. Meditative states can progress (see state-stages) from a basic Wakefulness of gross phenomena to subtle phenomena to causal phenomena to nondual.
Bodhi Tree or Bo Tree The tree of wisdom or knowledge; the tree (Pippala or Ficus religiosa) “under which Sakyamuni meditated for seven years and then reached Buddhaship. It was originally 400 feet high, it is claimed; but when Hiouen-Tsang saw it, about the year 640 of our era, it was only 50 feet high. Its cuttings have been carried all over the Buddhist world and are planted in front of almost every Vihara or temple of fame in China, Siam, Ceylon, and Tibet” (TG 59).
bomb 1. "software" General synonym for {crash} except that it is not used as a noun. Especially used of software or {OS} failures. "Don't run Empire with less than 32K stack, it'll bomb". 2. "operating system" {Atari ST} and {Macintosh} equivalents of a {Unix} "{panic}" or {Amiga} {guru}, in which {icons} of little black-powder bombs or mushroom clouds are displayed, indicating that the system has died. On the {Macintosh}, this may be accompanied by a decimal (or occasionally {hexadecimal}) number indicating what went wrong, similar to the {Amiga} {guru meditation} number. {MS-DOS} computers tend to {lock up} in this situation. 3. "software" A piece of code embedded in a program that remains dormant until it is triggered. Logic bombs are triggered by an event whereas time bombs are triggered either after a set amount of time has elapsed, or when a specific date is reached. [{Jargon File}] (1996-12-08)
bomb ::: 1. (software) General synonym for crash except that it is not used as a noun. Especially used of software or OS failures. Don't run Empire with less than 32K stack, it'll bomb.2. (operating system) Atari ST and Macintosh equivalents of a Unix panic or Amiga guru, in which icons of little black-powder bombs or mushroom indicating what went wrong, similar to the Amiga guru meditation number. MS-DOS computers tend to lock up in this situation.3. (software) A piece of code embedded in a program that remains dormant until it is triggered. Logic bombs are triggered by an event whereas time bombs are triggered either after a set amount of time has elapsed, or when a specific date is reached.[Jargon File] (1996-12-08)
Book of Dzyan [probably from Sanskrit dhyana intense spiritual meditation, wisdom, divine knowledge] An archaic work of enormous antiquity upon which Blavatsky based her Secret Doctrine. Dzyan has been variously spelled or transliterated, and under this form is a derivative of the Tibetan. Dzyan, dzen, or ch’an is the general term for the esoteric schools and their literature.
brahma chintana. ::: constant meditation on Brahman; constant awareness of Reality
brooding ::: 1. *Fig. Protecting (young) by or as if by covering with the wings. *2. Meditating or dwelling deeply on a thought.
brood ::: n. 1. Offspring; progeny; in one family. 2. A breed, species, group, kind or race with common qualities. v. 3. To think deeply on; dwell or meditate upon, contemplate. broods, brooded.
"By Force I mean not mental or vital energy but the Divine Force from above — as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements — it is also of course for external work, whether great or small in appearance does not matter — if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga
“By Force I mean not mental or vital energy but the Divine Force from above—as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements—it is also of course for external work, whether great or small in appearance does not matter—if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga
“By Force I mean not mental or vital energy but the Divine Force from above—as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action
By the year 200 of the Hejira a definite sect of mystics had arisen, and following the instructions of a prominent member, Abu Said, his disciples forsook the world and entered the mystic life with a view of pursuing contemplation and meditation. These disciples wore a garment of wool, and from this received their name. Sufiism spread rapidly in Persia, and all Moslem philosophers were attracted to this sect, as great latitude in the beliefs of its followers was at first permitted, until in the reign of Moktadir, a Persian Sufi named Hallaj was tortured and put to death for teaching publicly that every man is God. After this the Sufis veiled their teachings, and especially in their poetry used amorous language and sang of the delights of the wine cup. In spite of the amorous trend of poetry followed by the Sufis, to the observing eye there appears a beauty and a spirituality of thought which has found many devotees. Ideas of pantheism abound, for God is held to be immanent in all things, expresses itself through all things, and is the transcendent essence of every human soul. For a person to know God is to see that God is immanent in himself.
Cartesianism: The philosophy of the French thinker, Rene Descartes (Cartesius) 1596-1650. After completing his formal education at the Jesuit College at La Fleche, he spent the years 1612-1621 in travel and military service. The reminder of his life was devoted to study and writing. He died in Sweden, where he had gone in 1649 to tutor Queen Christina. His principal works are: Discours de la methode, (preface to his Geometric, Meteores, Dieptrique) Meditationes de prima philosophia, Principia philosophiae, Passions de l'ame, Regulae ad directionem ingenii, Le monde. Descartes is justly regarded as one of the founders of modern epistemology. Dissatisfied with the lack of agreement among philosophers, he decided that philosophy needed a new method, that of mathematics. He began by resolving to doubt everything which could not pass the test of his criterion of truth, viz. the clearness and distinctness of ideas. Anything which could pass this test was to be readmitted as self-evident. From self-evident truths, he deduced other truths which logically follow from them. Three kinds of ideas were distinguished: innate, by which he seems to mean little more than the mental power to think things or thoughts; adventitious, which come to him from without; factitious, produced within his own mind. He found most difficulty with the second type of ideas. The first reality discovered through his method is the thinking self. Though he might doubt nearly all else, Descartes could not reasonably doubt that he, who was thinking, existed as a res cogitans. This is the intuition enunciated in the famous aphorism: I think, therefore I am, Cogito ergo sum. This is not offered by Descartes as a compressed syllogism, but as an immediate intuition of his own thinking mind. Another reality, whose existence was obvious to Descartes, was God, the Supreme Being. Though he offered several proofs of the Divine Existence, he was convinced that he knew this also by an innate idea, and so, clearly and distinctly. But he did not find any clear ideas of an extra-mental, bodily world. He suspected its existence, but logical demonstration was needed to establish this truth. His adventitious ideas carry the vague suggestion that they are caused by bodies in an external world. By arguing that God would be a deceiver, in allowing him to think that bodies exist if they do not, he eventually convinced himself of the reality of bodies, his own and others. There are, then, three kinds of substance according to Descartes: Created spirits, i.e. the finite soul-substance of each man: these are immaterial agencies capable of performing spiritual operations, loosely united with bodies, but not extended since thought is their very essence. Uncreated Spirit, i.e. God, confined neither to space nor time, All-Good and All-Powerful, though his Existence can be known clearly, his Nature cannot be known adequately by men on earth, He is the God of Christianity, Creator, Providence and Final Cause of the universe. Bodies, i.e. created, physical substances existing independently of human thought and having as their chief attribute, extension. Cartesian physics regards bodies as the result of the introduction of "vortices", i.e. whorls of motion, into extension. Divisibility, figurability and mobility, are the notes of extension, which appears to be little more thin what Descartes' Scholastic teachers called geometrical space. God is the First Cause of all motion in the physical universe, which is conceived as a mechanical system operated by its Maker. Even the bodies of animals are automata. Sensation is the critical problem in Cartesian psychology; it is viewed by Descartes as a function of the soul, but he was never able to find a satisfactory explanation of the apparent fact that the soul is moved by the body when sensation occurs. The theory of animal spirits provided Descartes with a sort of bridge between mind and matter, since these spirits are supposed to be very subtle matter, halfway, as it were, between thought and extension in their nature. However, this theory of sensation is the weakest link in the Cartesian explanation of cognition. Intellectual error is accounted for by Descartes in his theory of assent, which makes judgment an act of free will. Where the will over-reaches the intellect, judgment may be false. That the will is absolutely free in man, capable even of choosing what is presented by the intellect as the less desirable of two alternatives, is probably a vestige of Scotism retained from his college course in Scholasticism. Common-sense and moderation are the keynotes of Descartes' famous rules for the regulation of his own conduct during his nine years of methodic doubt, and this ethical attitude continued throughout his life. He believed that man is responsible ultimately to God for the courses of action that he may choose. He admitted that conflicts may occur between human passions and human reason. A virtuous life is made possible by the knowledge of what is right and the consequent control of the lower tendencies of human nature. Six primary passions are described by Descartes wonder, love, hatred, desire, joy and sorrow. These are passive states of consciousness, partly caused by the body, acting through the animal spirits, and partly caused by the soul. Under rational control, they enable the soul to will what is good for the body. Descartes' terminology suggests that there are psychological faculties, but he insists that these powers are not really distinct from the soul itself, which is man's sole psychic agency. Descartes was a practical Catholic all his life and he tried to develop proofs of the existence of God, an explanation of the Eucharist, of the nature of religious faith, and of the operation of Divine Providence, using his philosophy as the basis for a new theology. This attempted theology has not found favor with Catholic theologians in general.
casual ::: 1. Occurring by chance; accidental. 2. Occurring offhand; not premeditated. 3. Occurring at irregular or infrequent intervals; occasional. 4. Without definite or serious intention; careless or offhand; passing.
causal body ::: The mass-energy support (or “body”) for such states of consciousness as formless meditation, nirvikalpa samadhi, the chikhai bardo, and the deep, dreamless sleep state. The term “causal” technically refers only to this mass-energy but is sometimes broadly used to refer to states of consciousness supported by the causal body. See gross body and subtle body.
Centering ::: The process of stabilizing the awareness within one's self-identity. This mostly refers to the ability to collect and constrain the locus of focus to one's physical body and identity and is often a precursor to more advanced energetic, meditative, and ritualistic workings. Many centering practices begin with stillness within an asana and involve a coordination of the breath with gesture, subtle movement, visualization, and vibration.
Cf. Meditations (Eng. tr. of Ta Eis Heauton) of A. -- M.F.
chance-medley ::: n. --> The killing of another in self-defense upon a sudden and unpremeditated encounter. See Chaud-Medley.
Luck; chance; accident.
Channeling ::: The process of intentionally drawing a spirit or entity into oneself in order to obtain or discern information. Contrast with Invocation and Possession. Can also refer to the mediation of currents in various ritualistic and meditative contexts.
Cheta or Che-ti (Chinese) Used in Chinese Buddhist works in reference to the famous Saptaparna Cave mentioned by a number of Chinese Buddhist pilgrims and writers, such as Fa-hian and Hiuen-Tsang. This cave is supposed to be one of the spots where the brilliant shadow of Gautama Buddha may still be seen on the walls of the cave at certain times by those who are fit and ready to perceive it. It is stated that in this famous cave, Gautama Buddha used to meditate and teach his arhats and disciples.
chew ::: v. t. --> To bite and grind with the teeth; to masticate.
To ruminate mentally; to meditate on. ::: v. i. --> To perform the action of biting and grinding with the teeth; to ruminate; to meditate.
clairvoyance ::: Clairvoyance This is a French word meaning 'clear seeing'. It is a paranormal mode of perception in which visual images are presented to the conscious mind. The perception may be of objects, people and/or scenes from the present, past or future. The clairvoyant experience may be spontaneous or induced through meditation, scrying or other methods of divination.
cogitation ::: n. --> The act of thinking; thought; meditation; contemplation.
cogitative ::: a. --> Possessing, or pertaining to, the power of thinking or meditating.
Given to thought or contemplation.
Cogito Argument, The: (Lat. cogito, I think) An argument of the type employed by Descartes (Meditation II) to establish the existence of the self. Descartes' Cogito, ergo sum ("I think, therefore I exist") is an attempt to establish the existence of the self in any act of thinking, including even the act of doubting. The cogito ergo sum is, as Descartes himself insisted, not so much inference as a direct appeal to intuition, but it has commonly been construed as an argument because of Descartes' formulation. -- L.W.
Compass-Round ::: Another name for the traditional witch's ground consecration: a zone rite used to delineate space for purposes of magic, mediation, and meditation.
concentration ::: “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 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.” Letters on Yoga
CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.
A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.
Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.
Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.
Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.
At the top of the head or above it is the right place for yogic concentration in reading or thinking.
In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.
Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.
If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.
There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.
Powers (three) 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 fears, 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.
Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.
Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.
vide Dhyāna.
Concentration has often been perverted to mean a kind of personal self-culture, having for its aim the attainment of personal power or self-satisfaction. If unsuccessful, the attempt upsets the balance of the constitution, and if successful, it sows a bitter harvest of aroused personality for future reaping; for when yearning for sympathetic fellowship with our fellowmen we shall find our faculties counterworking us. True meditative concentration actually applies more to the heart than to the mind, and is not a forcible mental practice but a general although very positive and impersonal attitude towards life. It means the centering of our wishes, thoughts, and acts on the ideal of self-identification with the spiritual and universal. See also DHYANA.
Concentration Meditation ::: See Samatha Meditation.
Concentration With meditation, an equivalent for certain parts of yoga, as found in samadhi, dharana; the removal or surmounting of distractions originating in the mind and centering the latter on the spiritual and intellectual objective to be attained, which in the best sense is union with the inner god, the divine monad — a conscious identification of oneself with the universal through the individual’s innate divinity. The method of meditative concentration prescribed in the Bhagavad-Gita is to perform all the duties of life without either attachment or avoidance. The hindrances to concentration which are to be removed are those arising from anger, lust, vanity, fear, sloth, etc. Such obstacles are removed by lifting the mind above them or by deliberately ignoring them, since directly fighting with them serves to concentrate the mind on them, thus defeating the object aimed at; and by cultivating the spirit of impersonal love and the light of wisdom which it evokes. Thus the blending of the personal self with the impersonal self is achieved by an orderly process of self-directed evolution, first by unselfish work in the cause of humanity, continued in the various degrees of chelaship, culminating in initiation.
Conditions essfntitd for meditation ::: There are no essential external conditions, but solitude and seclusion at the time of meditation as as stillness of the body arc helpful, sometimes almost necessary to the beginner. Bui one should not bound b' external conditions. Once the habit of meditation is formed, it should be mads possible to do it in all circumstances, l.ving. sitting, walking, alone, in company, in silettce or in the midst of noise etc. The first imeroal condition necessary is concentration of the will against the obstacles to meditation. i.e. wandermg of the mind, forgetfulness, sfeep, phjsieal and nervous impatience and restlessness etc. The second is an increasing purity and calm of the inner consciousness (citia) out of which thought and emotion arise, i.e. a freedom frona all disturb i ng reactions, such as anger, grief, depression, anxiet>' about w-orldly happenings etc. Mental perfection and moral are always closely allied to each other.
Connected with the meditation there was practiced by certain individuals some form of breath control, as expressed by Chuang Tzu: the breathing of the sage is not like ordinary men, “he breathes with every part of him right down to the heels” (6:2). However, this author condemned physical exercises analogous to the yoga asanas (postures).
consider ::: v. t. --> To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on.
To look at attentively; to observe; to examine.
To have regard to; to take into view or account; to pay due attention to; to respect.
To estimate; to think; to regard; to view.
contemplant ::: a. --> Given to contemplation; meditative.
contemplate ::: v. t. --> To look at on all sides or in all its bearings; to view or consider with continued attention; to regard with deliberate care; to meditate on; to study.
To consider or have in view, as contingent or probable; to look forward to; to purpose; to intend. ::: v. i.
Contemplation: (Lat. contemplare, to gaze at tentively) (a) In the mystical sense: Knowledge consisting in the partial or complete identification of the knower with the object of knowledge with the consequent loss of his own individuality. In Hugo of St. Victor (1096-1141), Contemplatio is the third and highest stage of knowledge of which cogitatio and meditatio are the two earlier levels.
contemplation ::: n. --> The act of the mind in considering with attention; continued attention of the mind to a particular subject; meditation; musing; study.
Holy meditation.
The act of looking forward to an event as about to happen; expectation; the act of intending or purposing.
Contemplation ::: On this site contemplation refers to residing within non-dual awareness. This is the state of consciousness being attuned to the Causal and is a goal of many meditative practices and several Tibetan Buddhist lineages such as Dzogchen.
contemplative ::: a. --> Pertaining to contemplation; addicted to, or employed in, contemplation; meditative.
Having the power of contemplation; as, contemplative faculties. ::: n. --> A religious or either sex devoted to prayer and
Dasa-bhumi: Sanskrit for ten stages. In Buddhist terminology, the ten stages of the spiritual development of a Bodhisattva (q.v.) toward Buddhahood. Each school of Buddhism has its own dasa-bhumi, but the most widely accepted set in Mahayana Buddhism is that set forth in the Dasa-bhumi Sastra, viz.: (1) The Stage of Joy, in which the Bodhisattva develops his holy nature and discards wrong views; (2) the Stage of Purity, in which he attains the Perfection of Morality; (3) the Stage of Illumination, in which he attains the Perfection of Patience or Humility, and also the deepest introspective insight; (4) the Stage of Flaming Wisdom, in which he achieves the Perfection of Meditation and realizes the harmony of the Worldly Truth and the Supreme Truth; (5) the Stage of Presence, in which he achieves the Perfection of Wisdom; (7) the Stage of Far-going, in which he attains the Perfection of Expediency by going afar and to save all beings; (8) the Stage of Immovability, in which he attains the Perfection of Vow and realizes the principle that all specific characters of elements (dharmas) are unreal; (9) the Stage of Good Wisdom, in which he achieves the Perfection of Effort, attains the Ten Holy Powers, and preaches both to the redeemable and the unredeemable; (10) the Stage of the Cloud of the Law, in which he attains mastery of Perfect Knowledge and preaches the Law to save all creatures, “like the cloud drops rain over all.”
2.The name of a branch of Chassidut founded by Rabbi Shneur Zalman of Liadi, emphasizing the role of the intellect and meditation in the service of G-d,
dhimahi. ::: "we meditate upon"; meditation or knowledge of the Absolute
DHYAI^A . Meditation ; contemplation ; inner concentration of the consciousness ; going inside in samadhi ; prolonged absorp- tion of the mind in the object of concentration.
dhyana ::: meditation, contemplation; mental concentration whether in thought, vision or knowledge.
dhyana. ::: deep meditation; a state of pure thought and absorption in the object of meditation
Dhyana-marga (Sanskrit) Dhyāna-mārga [from dhyāna meditation + mārga path] The path of meditation or profound spiritual-intellectual contemplation.
Dhyana (Sanskrit) Dhyāna [from the verbal root dhyai to contemplate, meditate] Profound spiritual-intellectual contemplation, with utter detachment from all objects of sense and of a lower mental character; one of the six paramitas in Buddhism. See also JHANA
Dhyana: Sanskrit for meditation or the full accord of thinker and thought without interference and without being merged as yet; the seventh of the eight stages of Yoga.
dhyana (sarup dhyan) ::: meditation with vision of rūpa.
Dhyana: (Skr.) Meditation or the full accord of thinker and thought without interference and without being merged as yet, the last but one stage in the attainment of the goals of Yoga (q.v.). -- K.F.L.
Dhyana (Skt.): Meditation, in the true sense of Thought-free Consciousness. Ch'an,
Dhyana ::: There are two words used in English to express the Indian idea of Dhyana, "meditation" and "contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana; for the principle of dhyana is mental concentration whether in thought, vision or knowledge. There are other forms of dhyana. There is a passage in which Vivekananda advises you to stand back from your thoughts, let them occur in your mind as they will and simply observe them & see what they are. This may be called concentration in self-observation. This form leads to another, the emptying of all thought out of the mind so as to leave it a sort of pure vigilant blank on which the divine knowledge may come and imprint itself, undisturbed by the inferior thoughts of the ordinary human mind and with the clearness of a writing in white chalk on a blackboard. You will find that the Gita speaks of this rejection of all mental thought as one of the methods of Yoga and even the method it seems to prefer. This may be called the dhyana of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not think as it pleases and when it pleases, or to choose its own thoughts or else to go beyond thought to the pure perception of Truth called in our philosophy Vijnana. Meditation is the easiest process for the human mind, but the narrowest in its results; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits. One can choose any of them according to one’s bent and capacity. The perfect method is to use them all, each in its own place and for its own object.
Ref: CWSA Vol. 36, Page: 293-294
dhyana-yoga-paro nityam ::: [always resorting to the yoga of meditation]. [Gita 18.52]
Dhyani-bodhisattva (Sanskrit) Dhyāni-bodhisattva [from the verbal root dhyai to meditate, contemplate + bodhisattva he whose essence is bodhi (wisdom)] A bodhisattva of meditation or contemplation; the sixth in the descending series of the Hierarchy of Compassion, the mind-born sons of the dhyani-buddhas.
Dhyani-buddha (Sanskrit) Dhyāni-buddha [from the verbal root dhyai to meditate, contemplate + buddha awakened one] Buddhas of contemplation or meditation; the fifth in the descending series in the enumeration of the Hierarchy of Compassion. Two general hierarchies of spiritual beings brought forth our cosmos: the dhyani-buddhas or architects who in their aggregate form the higher and more spiritual side, and actually compose the line of the luminous arc; and the dhyani-chohans or the builders or constructors who form the lower and relatively more material side, the line (from this viewpoint only) of the shadowy arc. Often the term dhyani-chohans is used for both these lines of beings.
dhyani buddha ::: [the meditating Buddha].
Dhyan(i)-Chohan(s) ::: A compound word meaning "lords of meditation" -- kosmic spirits or planetary spirits. There are threeclasses of dhyan-chohans, each of which is divided into seven subclasses. The dhyan-chohanscollectively are one division of that wondrous host of spiritual beings who are the full-blown flowers offormer world periods or manvantaras. This wondrous host are the men made perfect of those formerworld periods; and they guide the evolution of this planet in its present manvantara. They are our ownspiritual lords, leaders, and saviors. They supervise us now in our evolution here, and in our own presentcyclic pilgrimage we follow the path of the general evolution outlined by them.Man in his higher nature is an embryo dhyan-chohan, an embryo lord of meditation. It is his destiny, if herun the race successfully, to blossom forth at the end of the seventh round as a lord of meditation -- aplanetary spirit -- when this planetary manvantaric kalpa is ended, this Day of Brahma, which is theseven rounds, each round in seven stages.In one most important sense the dhyan-chohans are actually our own selves. We were born from them.We are the monads, we are the atoms, the souls, projected, sent forth, emanated, by the dhyanis.
Dhyani-chohans (Sanskrit-Tibetan) [from Sanskrit dhyāni contemplation + Tibetan chohan lord] Lords of meditation. In theosophical literature, dhyani-buddhas are the intellectual architects, the higher and more spiritual beings of the god-world. Dhyani-chohans, as a generalizing term, includes both the higher classes which take a self-conscious, active part in the architectural ideation of the universe, and the lower classes, some of which are self-conscious, but in their lower representations progressively less on on a descending scale. The lowest of these builders are little more than merely conscious or semi-conscious beings following almost servilely the ideation of the cosmic spirit transmitted to them by the higher class of the architects.
dhyeya. ::: object of meditation or worship; purpose behind action
DISCIPLESHIP In order to attain the fifth natural kingdom in just a few incarnations, the aspirant must strive after discipleship under the planetary hierarchy. Only those who have acquired the physical, emotional, and mental prerequisites can be accepted as disciples. Physically and dietetically, the athlete training for the
Olympic Games may serve as an example. Emotionally, they must discard all manifestations of repulsion (hatred) and acquire the qualities of attraction. Mentally, they must acquire perspective consciousness and a well-developed ability to meditate in the correct way. All qualities and abilities have to be put solely at the service of evolution, since their egoistic use counteracts evolution. K 7.22.12
Dorje (Tibetan) rdo rje. Equivalent to the Sanskrit vajra, meaning both thunderbolt and diamond. As a thunderbolt, it is represented in the hands of some of the Tibetan gods, especially the dragshed — deities who protect human beings — and is thus equivalent to the weapons of Indra and Zeus. Dorje is the scepter of power, whether spiritual or temporal, and appears on the altars of the Gelukpas together with the bell and cymbals: “It is also a Mudra, a gesture and posture used in sitting for meditation. It is, in short, a symbol of power over invisible evil influences, whether as a posture or a talisman. The Bhons or Dugpas, however, having appropriated the symbol, misuse it for purposes of Black Magic. . . . With the Dugpas, it is like the double triangle reversed, the sign of sorcery” (VS 90).
Dzyan (Senzar) Closely similar to the Tibetan dzin (learning, knowledge). Although Blavatsky states that dzyan is “a corruption of the Sanskrit Dhyan and Jnana . . . Wisdom, divine knowledge” (TG 107), there is also a Chinese equivalent dan or jan-na, which in “modern Chinese and Tibetan phonetics ch’an, is the general term for the esoteric schools, and their literature. In the old books, the word Janna is defined as ‘to reform one’s self by meditation and knowledge,’ a second inner birth. Hence Dzan, Djan phonetically, the ‘Book of Dzyan’ ” (SD 1:xx). This term then is connected directly with the ancient mystery-language called Senzar, with Tibetan and Chinese mystical Buddhism mostly of the Mahayana schools, and thirdly with the Sanskrit dhyana of which indeed it was probably originally a corruption.
Ecstasy, Ecstasis (Greek) [from ekstasis displacement, standing out from the proper place, hence rising above] A transference of consciousness from the physical plane to another inner and superior plane, accompanied by awareness and memory of the experience. It is necessary to distinguish between an astral-psychic experience and a truly psychospiritual one. The former is delusive and fraught with harm; the latter is the state of illumination spoken of by Plotinus, resulting from the true asceticism of the disciple, and in its highest form is the same as the high stage of meditation of the Hindu yogi.
Ekagrata or Ekagratva(Sanskrit) ::: A term signifying "onepointedness" or "absolute intentness" in the mental contemplation of anobject of meditation. The perfect concentration of the percipient mind on a single point of thought, andthe holding of it there.
Ekagrata or Ekagratva (Sanskrit) Ekāgratā, Ekāgratva One-pointedness, absolute intentness in the contemplation of an object of meditation, holding the mind in perfect concentration on a single point of thought.
Energy-Raising Rite ::: A type of rite, usually done as part of or after a preliminary rite, designed to move awareness throughout the body and attune to certain archetypes or currents and possibly even load them within the body or sphere of awareness in preparation for more involved ritualistic or meditative undertakings. The Middle Pillar is an example of this kind of rite as is the portion of "The Calling of the Sevenths to Induce Equilibirum" that taps into and loads the body with the seven planetary currents.
Especially is this the case when the Stanzas refer to events and conditions of cosmic or human life of which mankind today has virtually lost all memory, except for the scattered fragments of archaic writings which have reached us out of the darkness of prehistory. Only deep meditation and contemplation upon the mystical symbols used will awaken the faculty to comprehend them:
extemporal ::: a. --> Extemporaneous; unpremeditated.
extemporaneous ::: a. --> Composed, performed, or uttered on the spur of the moment, or without previous study; unpremeditated; off-hand; extempore; extemporary; as, an extemporaneous address or production.
extempore ::: adv. --> Without previous study or meditation; without preparation; on the spur of the moment; suddenly; extemporaneously; as, to write or speak extempore. ::: a. --> Done or performed extempore.
foremeant ::: a. --> Intended beforehand; premeditated.
forethought ::: a. --> Thought of, or planned, beforehand; aforethought; prepense; hence, deliberate. ::: n. --> A thinking or planning beforehand; prescience; premeditation; forecast; provident care.
formless mysticism ::: A peak experience of oneness with phenomena (or lack thereof) in the causal state. Can also refer to meditative formless absorption, nirvikalpa samadhi, jnana samadhi, the Void, the Abyss, Ayin, Urgrund, etc.
Gangadvara (Sanskrit) Gaṅgādvāra [from gaṅgā the Ganges river + dvāra door] The door or opening of the Ganges; a town, now called Hardwar, at the foot of the Himalayas where legend says the sage Kapila sat in meditation for a number of years.
Gassendi, Pierre: (1592-1655) Was a leading opponent of Cartesianism and of Scholastic Aristotelianism in the field of the physical sciences. Though he was a Catholic priest, with orthodox views in theology, he revived the materialistic atomism of Epicurus and Lucretius. Born in Provence, and at one time Canon of Dijon, he became a distinguished professor of mathematics at the Royal College of Paris in 1645. He seems to have been sincerely convinced that the Logic, Physics and Ethics of Epicureanism were superior to any other type of classical or modern philosophy. His objections to Descartes' Meditationes, with the Cartesian responses, are printed with the works of Descartes. His other philosophical works are Commentarius de vita moribus et placitis Epicuri (Amsterdam, 1659). Syntagma philosophiae Epicuri (Amsterdam, 1684). -- V.J.B.
Gayatri or Savitri (Sanskrit) Gāyatrī, Sāvitrī [from the verbal root gā to sing] A verse of the Rig-Veda (III, 62, 10): Tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat, “Let us meditate on that excellent splendor of the divine sun; may it illumine (inspire) our hearts (minds).”
glory /of the god Savitar may we meditate ;/May
guru meditation ::: (operating system, exception) The Amiga equivalent of Unix's panic (sometimes just called a guru or guru event). When the system crashes, a indicating what the problem was. An Amiga guru can figure things out from the numbers.In the earliest days of the Amiga, there was a device called a Joyboard which was basically a plastic board built onto a joystick-like device; it was sold concentrate on a solution while sitting cross-legged, balanced on a Joyboard, resembling a meditating guru. Sadly, the joke was removed in AmigaOS 2.04.The Jargon File claimed that a guru event had to be followed by a Vulcan nerve pinch but, according to a correspondent, a mouse click was enough to start a reboot.(2002-06-25)
guru meditation "operating system" The {Amiga} equivalent of {Unix}'s {panic} (sometimes just called a "guru" or "guru event"). When the system crashes, a cryptic message of the form "GURU MEDITATION
hatch ::: v. t. --> To cross with lines in a peculiar manner in drawing and engraving. See Hatching.
To cross; to spot; to stain; to steep.
To produce, as young, from an egg or eggs by incubation, or by artificial heat; to produce young from (eggs); as, the young when hatched.
To contrive or plot; to form by meditation, and bring into being; to originate and produce; to concoct; as, to hatch
Hence the ushnisha represents that radiant crown of buddhic fire that surrounds the head of initiates when they are in deep samadhi or meditation. The initiate’s head becomes surrounded with rays from the vital inner fire of the third eye, the spiritual organ of the brain, which likewise is the source from which radiates the spiritual, intellectual, and psychovital nimbus or aura surrounding the head — known to the iconographies of every religion. These rays thus form a glory around the head and sometimes even around the entire body. “They stream upwards from the back of the head, often symbolically represented in the buddha-iconography as one single, lambent flame soaring upwards from and over the top of the skull. In this case you may perhaps find that the ushnisha is missing, its place being taken by this flame issuing from the top of the head, a symbolic representation of the fire of the spirit and of the aroused and active buddhic faculty in which the man is at the time” (Fund 493).
impromptu ::: something that arises spontaneously or comes without previous preparation or premeditation. impromptus.
improvisate ::: a. --> Unpremeditated; impromptu; extempore. ::: v. t. & i. --> To improvise; to extemporize.
impulse ::: 1. An impelling force or motion; thrust; impetus. 2. The motion produced by such a force. 3. A sudden wish, stimulus or urge that prompts an unpremeditated act or feeling; an abrupt inclination. 4. A psychic drive or instinctual urge. impulses, impulses", impulsed, million-impulsed.
indeliberate ::: a. --> Done without deliberation; unpremeditated.
INNER SIGHT. ::: When one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. It is a good sign and means that you are making progress in yoga. There is, besides the outer physical sight which sees external objects, an inner .sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds.
Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion,- that is a formation of some possibility on the mental or vital plane which presents itself to the sādhaka in the hope of being accepted and helped to realise itself.
In order to appreciate fully the meaning of the universe, man must comprehend Reason. This can be done by "investigating things to the utmost" (ko wu), that is, by "investigating the Reason of things to the utmost (ch'iung li)." When sufficient effort is made, and understanding naturally comes, one's nature will be realized and his destiny will be fulfilled, since "the exhaustive investigation of Reason, the full realization of one's nature, and the fulfillment of destiny are simultaneous." When one understands Reason, he will find that "All people are brothers and sisters, and all things are my companions," because all men have the same Reason in them. Consequently one should not entertain any distinction between things and the ego. This is the foundation of the Neo-Confucian ethics of jen, true manhood, benevolence or love. Both the understanding of Reason and the practice of jen require sincerity (ch'eng) and seriousness (ching) which to the Neo-Confucians almost assumed religious significance. As a matter of fact these have a certain correspondence with the Buddhist dhyana and prajna or meditation and insight. Gradually the Neo-Confucian movement became an inward movement, the mind assuming more and more importance.
Insight Meditation ::: One of the two general categories of meditative practice described on this site. Refers to meditation that focuses on dissecting the moment with the mind in order to reveal fundamental insights into how reality is established through the Three Characteristics. Certain "stages" of insight emerge during this practice that are referred to as the vipassana jhanas. Discussion of the jhanas is beyond the scope of this site at this time. Also "Mindfulness Meditation" and "Vipassana", although there may be some tradition-specific differences with these terms.
INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.
Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.
Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.
Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.
Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.
Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.
Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.
The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.
Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.
Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.
Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.
Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.
Results ::: 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, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti 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, sādharmya mukti, 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.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
The yoga does not proceed by upadeśa but by inner influence.
Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.
Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.
Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.
The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.
This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.
Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.
Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.
The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.
Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.
It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.
If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.
(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.
(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.
Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.
It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.
Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.
In the Ideen and in later works, Husserl applied the epithet "transcendental" to consciousness as it is aside from its (valid and necessary) self-apperception as in a world. At the same time, he restricted the term "psychic" to subjectivity (personal subjects, their streams of consciousness, etc.) in its status as worldly, animal, human subjectivity. The contrast between transcendental subjectivity and worldly being is fundamental to Husserl's mature concept of pure phenomenology and to his concept of a universal phenomenological philosophy. In the Ideen, this pure phenomenology, defined as the eidetic science of transcendental subjectivity, was contrasted with psychology, defined as the empirical science of actual subjectivity in the world. Two antitheses are involved, however eidetic versus factual, and transcendental versus psychic. Rightly, they yield a four-fold classification, which Husserl subsequently made explicit, in his Formale und Transzendentale Logik (1929), Nachwort zu meinen Ideen (1930), and Meditations Cartesiennes (1931). In these works, he spoke of psychology as including all knowledge of worldly subjectivity while, within this science, he distinguished an empirical or matter-of-fact pure psychology and an eidetic pure psychology. The former is "pure" only in the way phenomenology, as explicitly conceived in the first edition of the Logische Untersuchungen, is pure: actual psychic subjectivity is abstracted as its exclusive theme, objects intended in the investigated psychic processes are taken only as the latter's noematic-intentional objects. Such an abstractive and self-restraining attitude, Husserl believed, is necessary, if one is to isohte the psychic in its purity and yet preserve it in its full intentionality. The instituting and maintaining of such an attitude is called "psychological epoche"; its effect on the objects of psychic consciousness is called "psychological reduction." As empiricism, this pure psychology describes the experienced typical structures of psychic processes and of the typical noematic objects belonging inseparably to the latter by virtue of their intrinsic intentionality. Description of typical personalities and of their habitually intended worlds also lies within its province. Having acquired empirical knowledge of the purely psychic, one may relax one's psychological epoche and inquire into the extrapsychic circumstances under which, e.g., psychic processes of a particulai type actually occur in the world. Thus an empirical pure intentional psychology would become part of a concrete empirical science of actual psychophysical organisms.
It is not meditation (thinking with the mind) but a concentra- tion or turning of the consciousness that is important, — and that can happen in work, in writing, in any kind of action as well as in sitting down to contemplate.
It is possible by strenuous medilation or by certain methods of tense endeavour -to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking ■ this preliminary self- discipline (of building up the inner meditative quietude), but it is not always wise to do it as that, may lead to conditions of sadhana which may be very turbid, chaotic, beset with unneces- sary dangers. It is necessary to keep the saltvic quietude, patience, vigilance, — to hurry nothing, to force nothing.
I was awestruck by this line many times even though Mother writes: “At every moment we must shake off the past like fading dust, that it may not soil the virgin path which, at every moment also, is opening before us.” Prayers and Meditations
japa. ::: incantation; a spiritual discipline involving the meditative repetition of the Lord's name or a mantra as a means to a continual recollection of His presence; uttering the names of the gods or sacred mantras, like OM, either mentally or spoken softly as a method of spiritual practice
Jhana ::: A Pali term describing an advanced meditative state of awareness. There are both vipassana jhanas and samatha jhanas. The former describes states of meditative insight that are found through progressing through the stages of mindfulness meditation and the latter describes states of advanced concentration whereupon the object of observation becomes increasingly prounounced in the locus of one's awareness (at least in the early states, in later states that object can drop away entirely). The jhanic states are genuinely preternatural to the mundane mind and are somewhat advanced, so a discussion of them will need to await further research and experience.
Jhana (Pali) Jhāna Meditation in wisdom, equivalent to Sanskrit dhyana. This experience was originally divided into four states: the mystic, with his mind free from sensuous and worldly ideas, concentrates his thoughts on some special subject such as the impermanence or mayavi character of all exterior things; uplifted above attention to externals and ordinary reasoning he experiences keen joy and quiet ease both of body and mind; the bliss passes away and he becomes suffused with a sense of inner completeness, in its higher stages approaching cosmic ranges; he becomes aware permanently of purest lucidity of intellect and perfect equanimity.
Kamea ::: A magical square of numbers used to generate names and sigils of power. It is also an object of meditation in its own right.
Kapilasthen, Kapilasthan [possibly Sanskrit Kapilasthāna] Kapila’s seat; the place where tradition says that Kapila sat in meditation for a number of years.
Karuna-bhavana (Sanskrit) Karuṇā-bhāvanā [from karuṇā compassion + the verbal root bhū to become] The act of causing meditation or compassion to come into being. The meditation or thought given to cultivating pity and compassion in yoga practices.
Kavanah ::: (Heb. intention). A mystical instrument of the Jewish kabbalists; a meditation that accompanies a ritual act, devotion, inner concentration during prayer.
Kavanah (&
Kedushah [&
Kempen, Thomas Hemerken van: (1380-1471) Also called Thomas a Kempis, was born at Kempen in Holland, received his early education and instruction in music at the monastery of the Brethren of the Common Life, at Deventer. He attended no university but attained a high degree of spiritual development. His Imitation of Christ is one of the most famous, and most used, books of Catholic spiritual meditation; it has been printed in nearly all languages and is found in innumerable editions. There seems to be no valid reason for questioning his authorship of the work. -- V.J.B.
Kevala: Sanskrit for alone. A predicate or synonym of the Absolute in its unitary, free, autonomous, all-inclusive and universal aspect. The condition or state of being absolute and independent is kevalatva; one who meditates or has attained personal experience of it, is a kevalin.
Kevala: (Skr. alone) A predicate or synonym of the Absolute in its unitary, free, autonomous, all-inclusive and universal aspect. The condition or state of being absolute and independent is kevalatva, one who meditates on or has attained personal experience of it, is a kevalin. -- K.F.L.
Kierkegaard, Soren (1813-1855) ::: Christian philosopher; author of Fear and Trembling (1843); a meditation on the Binding of Isaac; Denmark.
kundaliniyoga ::: Kundalini Yoga A form of meditation used to awaken the energy of awareness (Kundalini), who is made to rise through the Chakras to the sahasrara (the thousand-petalled spiritual energy centre at the crown of the head) where the individual soul merges into the supreme Self to attain full awareness of the Soul.
Kwan, Kuan (Chinese) Taoist term equivalent to the Sanskrit dhyana (meditation). “Kuan means originally to ‘watch’ for omens, and in the dictionaries it is defined as ‘looking at unusual things,’ as opposed to ordinary seeing or looking. Hence, in accordance with the general ‘inward-turning’ of Chinese thought and vocabulary, it comes to mean ‘what one sees when one is in an abnormal state’; and in Taoist literature it is often practically equivalent to our own mystic world ‘Vision.’ The root from which dhyana comes has however nothing to do with ‘seeing’ but means simply ‘pondering, meditating’; and it was only because kuan already possessed a technical sense closely akin to that of dhyana that it was chosen as an equivalent, in preference to some such word as nien, or ssu, which are the natural equivalents” (Waley, The Way and Its Power 119-20).
Locus of Focus ::: Refers to the field and breadth of one's awareness. Most find in mundane consciousness that the mind is constantly jumping around and very broadly focused, but through practicing meditation (especially concentration meditation in this case) the locus of focus narrows so that some deeper mysteries of reality can be revealed and so that sense of self can be shaken off more easily.
lucubration ::: n. --> The act of lucubrating, or studying by candlelight; nocturnal study; meditation.
That which is composed by night; that which is produced by meditation in retirement; hence (loosely) any literary composition.
Mahasattipathana (Skt.): A Buddhist mode of meditation in which the mind is not restrained to a single object but is set to observe the flow of thoughts with the purpose of locating its source and analysing its nature.
Main works of Husserl: Philosophie der Anthmetik, 1891; Logische Untersuchungen, 1900; Ideen z. e. reinen Phänomenologie u. Phenomologische Philos., 1913; Vorlesungen z. Phanom. d. inneren Bewusstseine, 1928; Formale u. transz. Logik, 1929; Meditations Cartesiennes Introd. a la Phenomenologie, 1931; Die Krisis der europäischen Wissensch u.d. transz. Phanomenologie, I, 1936; Erfahrung u. Urteil. Untersuch. u. Genealogie der Logik, 1939. Hussism: The Reformatory views of John Hus (1370-1415). A popular agitator and finally martyr, Hus stood between Wycliffe and Luther in the line of continental Protestant Reformers. He rested authority upon Scripture and defied ecclesiastical bans. The Hussite wars (1419-1432) following his death epitomized the growing nationalism and desire for religious reform. -- V.F.
manana. ::: deep contemplation; subtle enquiry; hearing and profound reflection; meditation on the eternal verities; second of the three stages of vedantic realisation
Manasa-dhyanis (Sanskrit) Mānasa-dhyāni-s [from mānasa mental, intelligent from manas mind + dhyāni-s class of pitris from dhyāni meditation] The agnishvatta pitris, the givers of manas (mind) and intellectual consciousness to man; those solar and lunar pitris or dhyanis who incarnated by irradiation from themselves in the mentally senseless forms of semi-ethereal flesh of third root-race mankind. In the Puranas, considered the highest of the pitris (fathers of mankind). The agnishvattas or manasa-dhyanis are intimately connected evolutionally and in occult cosmology with the sun, and are hence often called the solar ancestors of mankind. They are, in fact, one of the several classes of monads springing directly from mahat who provided man with his intellect, mind, and sense of individual moral responsibility.
Manasaputras (Sanskrit) Mānasaputra-s [from mānasa intelligent from manas mind + putra son, child] Sons of mind. Mind manifesting in the universe is called mahat; when manifesting in particular entities it is called manas. Manasa signifies beings who are endowed with the fire of self-consciousness which enables them to carry on trains of self-conscious thought and meditation. Hence the manasaputras are children of cosmic mind, a race of dhyani-chohans particularly evolved along the lines of the manasic principle.
mandala ::: Mandala A sanskrit word meaning section, a mandala is a symmetrical design used for meditational, or spiritual purposes. Tibetan Buddhists are known for the mandalas they take months to make from coloured grains of sand, which, when complete, they blow away to demonstrate the impermanence of all things. See also glyph.
Manduka Yoga (Sanskrit) Maṇḍūka-yoga [from maṇḍūka frog] A “particular kind of abstract meditation in which an ascetic sits motionless like a frog” (Monier-Williams). However, all true yoga practice involves complete mental abstraction from exterior concerns and the outer environment, so that all yogis, while practicing yoga sit motionless “like a frog.” It is not a particularly high kind of yoga, in any case, for true spiritual yoga is the yoga of the inner man, implying intense intellectual and spiritual concentration on affairs and subjects of spiritual character, and need not necessarily involve any sitting in yoga whatsoever. The true disciple may be doing his master’s business and going about in pursuit of his duties from day to day, and yet be practicing this spiritual yoga without a moment’s intermission. All forms of yoga practice which involve postures, sittings or similar things in which the physical body is active or inactive, technically belong to one of the various kinds of hatha yoga and are to be discouraged.
mantra ::: Mantra A chanted sacred mystic syllable, word or verse used in meditation and japa (continuous chanting, i.e. repetition of a mantra) to still the mind, to balance the inner bodies, and to attain other desired aims. In her book Initiations and Initiates in Tibet, Alexandra David-Neel speaks briefly of the mystical use of the mantra, Aum mani padme hum! (The Jewel is in the Lotus!). Each of the six syllables refers us to a specific world or universe. As the practitioner breathes in while repeating the mantra, the worlds come into being within his body, an event he is to visualise. As he breathes out, they dissolve into nothingness.
Mantra: (Skr.) Pious thought couched in repeated prayerful utterances, for meditation or charm. Also the poetic portion of the Veda (q.v.). In Shaktism (q.v.) and elsewhere the holy syllables to which as manifestations of the eternal word or sound (cf. iabda, vac, aksara) is ascribed great mystic significance and power. -- K.F.L.
Marcus Aurelius: (121-180 A.D.) The Roman Emperor who as a Stoic endowed chairs in Athens for the four great philosophical schools of the Academy, the Lyceum, The Garden and the Stoa. Aurelius' Stoicism, tempered by his friend Fronto's humanism, held to a rational world-order and providence as well as to a notion of probable truth rather than of the Stoic infallibilism. In the famous 12 books of Meditations, the view is prominent that death was as natural as birth and development was the end of the individual and should elicit the fear of no one. His harsh treatment of the Christians did not coincide with his mild nature which may have reflected the changed character of Stoicism brought on by the decadence of Rome.
MCTB ::: "Mastering the Core Teachings of the Buddha, an Unusually Hardcore Dharma Book". Daniel Ingram's contemporary look at enlightenment theory, meditative practice, and the process of mastering the mind. My personal favorite work on understanding the nature of conscious experience and beginning to understand and integrate advanced meditative states and techniques.
meditance ::: n. --> Meditation.
“Meditate all the time — nothing is so easy and so helpful. Far better is this for most students than to have a set period: quiet, unremitting thought on the questions you have, continuing even when the hands are busy with the tasks of the day, and the mind itself quite absorbed by other duties. In the back of the consciousness there can still be this steady undercurrent of thought. It is likewise a protecting shield in all one’s affairs, for it surrounds the body with an aura drawn forth from the deeper recesses of the auric egg . . .” (FSO 39).
MEDITATION. ::: A process leading towards knowledge and through knowledge; it is a thing of the, head and not of the heart.
MEDITATION By meditating daily on desirable qualities man can acquire these in any percentage whatever. He will free himself of undesirable qualities by not attending to them and by meditating on their opposites. He will attain higher levels by meditating on the qualities of these higher levels. Without meditation, development is so slow that even after a hundred incarnations there is scarcely any noticeable progress. K 7.23.2
::: "Meditation, by the way, is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart, so if you want dhyana , you can"t have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved.” Letters on Yoga
“Meditation, by the way, is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart, so if you want dhyana , you can’t have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved.” Letters on Yoga
Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.
Meditation ::: On this site it refers to two general categories of practice with the mind that lead to fundamental revelations about the nature of reality: samatha practice and insight practice.
Meditation school of Buddhism: See: Zen Buddhism.
Meditation The attempt to raise the self-conscious mind to the level of its spiritual counterpart, to unite manas with a ray from buddhi. It is a positive attitude of mind, a state of consciousness rather than a system or a time period of intensive thinking. It corresponds in its more perfect form to the ecstasy of Plotinus, which he defines as “the liberation of the mind from its finite consciousness, becoming one and identified with the Infinite.” It is silent prayer in one real sense, for the heart aspires upwards to become freed from all desire for personal benefit, and the mind frames no specific object, but both unite in the aspiration; not my will, but thine, be done. When engaged in at the outset of the day, or on retiring to sleep, it often takes the form of reflecting profoundly and impersonally on spiritual teachings, as well as self-examination, attuning of the mind and heart to calm and unselfish thought and feelings, as well as the endeavor to realize in consciousness one’s highest ideals of duty, purity, and truth, and inducing thereby a general harmonizing and one-pointed adjustment of the whole nature.
Meditation ::: What meditation exactly means. There are two words used in English to express the Indian idea of Dhyana, "meditation" and "contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana; for the principle of dhyanais mental concentration whether in thought, vision or knowledge.
Ref: CWSA Vol. 36, Page: 293-294
mentally ::: adv. --> In the mind; in thought or meditation; intellectually; in idea.
Metta ::: Also "Loving-Kindness Meditation". A type of meditative practice that focuses on the quality of love and acceptance in relation to self and others. Metta can be a combination of samatha and insight practice and is traditionally focused around the Anahata Chakra and loosening the boundaries and fetters of self-identity.
Middle Pillar ::: The central pillar (column) on the Kabbalah according to the Three Pillars model. It represents the Sephiroth in the middle. Each of these three Sephiroth reflect a stable stage of conscious awareness (a layer of self) and each is a fulcrum upon which the active/passive dynamics of the Sephiroth on the Pillars of Mercy and Severity above it find balance. So the Sephiroth on the Middle Pillar are emergent Sephiroth resulting from the sum total of the dynamics of the superior (as in "above", not as in "better") Sephiroth on the two adjacent Pillars. Also refers to the preliminary rite of the same name that is used to raise energy before formal works of magic or meditation begin.
Moksha (Sanskrit) Mokṣa [from mokṣ to release, set free probably from the verbal root much] Freedom; freedom from sentient life for the reminder of a manvantara. Equivalent to nirvana, the absolute, mukti [from the verbal root much], the Palace of Love of the Zohar, the Gnostic Pleroma of Eternal Light, the Chinese nippang, and the Burmese neibban. “When a spirit, a monad, or a spiritual radical, has so grown in manifestation that it has first become a man, and is set free interiorly, inwardly, and from a man has become a planetary spirit or dhyan-chohan or lord of meditation, and has gone still higher to become interiorly a brahman, and from a brahman the Parabrahman for its hierarchy, then it is absolutely perfected, free, released: perfected for that great period of time which to us seems almost an eternity, so long is it, virtually incomputable by the human intellect. This is the Absolute: limited in comparison with things still more immense, still more sublime; but so far as we can think of it, ‘released’ or ‘freed’ from the chains or bonds of material existence” (Fund 183).
Moksha(Sanskrit) ::: This word comes from moksh, meaning "to release," "to set free," and is probably adesiderative of the root much, from which the word mukti also comes. The meaning of this word is thatwhen a spirit, a monad, or a spiritual radical, has so grown in evolution that it has first become a man,and is set free interiorly, inwardly, and from a man has become a planetary spirit or dhyan-chohan or lordof meditation, and has gone still higher, to become interiorly a Brahman, and from a Brahman theParabrahman for its hierarchy, then it is absolutely perfected, relatively speaking, free, released -perfected for that great period of time which to us seems almost an eternity so long is it, virtuallyincomputable by the human intellect. Now this also is the real meaning of the much abused wordAbsolute (q.v.), limited in comparison with things still more immense, still more sublime; but so far aswe can think of it, released or freed from the chains or bonds of material existence. One who is thusreleased or freed is called a jivanmukta. (See also Nirvana)
Monkey Mind ::: The state of awareness characterized by habitual thought loops, incessant chatter, and an inability to believe one can focus. This is, quite sadly, the default mode for most people and takes time and meditative effort to learn to control.
monological ::: A descriptor of any approach where an individual conducts a “monologue” with an object and apprehends their immediate experience of that object, usually without acknowledging or recognizing cultural embeddedness and intersubjectivity. Monological approaches, in themselves, are sometimes referred to as subscribing to the “myth of the given,” “the philosophy of the subject,” “the philosophy of consciousness,” or what Integral Theory would describe as the belief that the contents of the Upper-Left quadrant are given without being intertwined in the remaining three quadrants. Monological approaches are typically associated with phenomenology, empiricism, meditation, all experiential exercises and therapies, etc.
Mudra(Sanskrit) ::: A general name for certain intertwinings or positions of the fingers of the two hands, usedalone or together, in devotional yoga or exoteric religious worship, and these mudras or digital positionsare held by many Oriental mystics to have particular esoteric significance. They are found both in theBuddhist statues of northern Asia, especially those belonging to the Yogachara school, and also in Indiawhere they are perhaps particularly affected by the Hindu tantrikas. There is doubtless a good deal of hidefficacy in holding the fingers in proper position during meditation, but to the genuine occult student thesymbolic meaning of such mudras or digital positions is by far more useful and interesting. The subject istoo intricate, and of importance too small, to call for much detail of explanation here, or even to attempt afull exposition of the subject.
Mudra ::: Sanskrit for "gesture". A hand position. The ways in which the hands are situated in meditative practice can change awareness and movement of the mind and can also be utilized to work magic and sculpt reality.
Mudra (Sanskrit) Mudrā A symbol of power over invisible evil influences, whether as a simple posture or a posture considered as a talisman. Applied to certain positions of the fingers practiced in devotion, meditation, or exoteric religious worship, thought by some to imitate ancient Sanskrit characters, and therefore to have magic efficacy and to have a particular esoteric significance. Used both in the Northern Buddhist Yogacharya school and by the Hindu Tantrikas, with both symbolic and practical meanings.
muraqaba ::: meditation practiced in solitude; watching over carefully
murderer ::: n. --> One guilty of murder; a person who, in possession of his reason, unlawfully kills a human being with premeditated malice.
A small cannon, formerly used for clearing a ship&
museful ::: a. --> Meditative; thoughtfully silent.
muse ::: n. 1. A state of abstraction or contemplation; reverie. 2. The goddess or the power regarded as inspiring a poet, artist, thinker, or the like. musings, musers. *v. 3. To be absorbed in one"s thoughts; engage in meditation. 4. To consider or say thoughtfully. mused, musing. adj. *mused. 5. Perplexed, bewildered, bemused. musing. 6. Being absorbed in thoughts; reflecting deeply; contemplating; engaged in meditation. muse-lipped.
muse ::: n. --> A gap or hole in a hedge, hence, wall, or the like, through which a wild animal is accustomed to pass; a muset.
One of the nine goddesses who presided over song and the different kinds of poetry, and also the arts and sciences; -- often used in the plural.
A particular power and practice of poetry.
A poet; a bard.
To think closely; to study in silence; to meditate.
mysticism ::: Mysticism The belief that one can rise above reason to achieve direct union with God or the Divine through meditation and intuition. In mystical practices, one attempts to merge with God or the Divine through a disciplined quest to achieve enlightenment. Some forms of mysticism include the Kabbalah, Sufism (Islam), Yoga, and Buddhism.
Nembutsu: In Japanese Buddhism, “thinking of Buddha,” the process of repeating the name of Buddha and meditating on him.
nididhyasana. :::constancy in the Self; ::: one-pointedness of the mind; cultivation of equanimity in the Self; unwavering, perpetual meditation; third of the three stages of vedantic realisation
NIYAMA. ::: Control ; ducipUoe of the mind by regular prac- tices of which the highest is meditation on the Divine Being, and their object is to create a sattwic calm, purity and preparation for concentration upon which the scoire permanence of the rest of the yoga can te founded.
Niyama: Sanskrit for restraint or self-culture; the second prerequisite in the study and practice of Yoga. The classic text Ha-thayogapradipika lists ten rules of inner control (niyamas), viz., penance, contentment, belief in God, charity, adoration of God, hearing discourses on the principles of religion, modesty, intellect, meditation, and sacrifice. (Cf. yama.)
Niyama (Sanskrit) Niyama [from ni the verbal root yam to hold back, curb] Restraining, checking, controlling, especially the wandering, erratic mind. The second of eight steps of meditation in Hindu yoga: restraint of the mind or religious observances of various kinds, such as watchings, fastings, prayings, penances, etc.
NLP ::: Neuro-Linguistic Programming. A self-developmental and psychotherapeutic paradigm that emphasizes achieving goals through reprogramming aspects of behavior and language. The view of this site is that this a muddier form of self-change than that which is learned through an initiatory journey and the skillful usage of magic and meditation.
not meditated on; neglected as a subject of study or thought.
Nuns Women of any age vowed to a celibate and meditative life. Nuns have existed in organized communities in all parts of the world, apparently in all ages, for there were convents or similar groups in ancient Egypt, Rome, Hindustan, Greece, ancient Peru, and elsewhere. Before the nuns, who in Christendom were consecrated to the Virgin Mary, there were the Vestal Virgins of Rome, the maidens of Isis in Egypt, and the Devadasis of the Hindu temples, who originally “lived in great chastity, and were objects of the most extraordinary veneration” (IU 2:210). “They were the ‘virgin brides’ of their respective (Solar) gods. Says Herodotus, ‘The brides of Ammon are excluded from all intercourse with men,’ they are ‘the brides of Heaven’; and virtually they became dead to the world, just as they are now. In Peru they were ‘Pure Virgins of the Sun,’ and the Pallakists [Pallakides] of Ammon-Ra are referred to in some inscriptions as the ‘divine spouses’ ” (TG 234).
Nyams ::: Strange experiences that occur during spiritual development practices and meditation. Feelings of cracking, vibrations, rushing noises, and other strange sensations and visions characterize nyam and should be ignored as one continues the particular meditation.
Objectivation: See Objectivize. Objective: (a) Possessing the character of a real object existing independently of the knowing mind in contrast to subjective. See Subjective. (b) In Scholastic terminology beginning with Duns Scotus and continuing into the 17th and 18th centuries, objective designated anything existing as idea or representation in the mind without independent existence, (cf. Descartes, Meditations, III; "Spinoza, Ethics, I, prop. 30; Berkeley's Siris, § 292.) The change from sense (b) to (a) was made by Baumgarten. See R. Eucken, Geschichte der Philosophischen Terminologie, p. 68. -- L.W.
ode ::: 1. A lyric poem of some length, usually of a serious or meditative nature and having an elevated style and formal stanzaic structure. 2. A poem meant to be sung. odes.
Openness in work means the same thing as openness in the consciousness. The same Force that works in your consciousness in meditation and clears a%vay the .cloud and confusion when- ever you open to it, can also lake up your action and not only make you aware of the defects in it but keep you conscious of what is to be done and guide your mind and hands to do it.
Padmasana (Sanskrit) Padmāsana [from padma lotus + āsana seat, posture] The posture of a lotus; a yoga posture taken to develop concentration and religious meditation.
padmasana&
Paramahamsa: A Sanskrit word, denoting a high adept or master of esoteric science, or an ascetic who has subdued all his physical senses by abstract meditation.
Paramatman(Sanskrit) ::: The "primordial self" or the "self beyond," the permanent SELF, the Brahman or universalspirit-soul. A compound term meaning the highest or universal atman. Parama, "primordial," "supreme,"etc.; the root of atman is hardly known -- its origin is uncertain, but the general meaning is that of "self."Paramatman consequently means the "supreme self," or the summit or flower of a hierarchy, theroot-base or source of that kosmic self.Selflessness is the attribute of the paramatman, the universal self, where all personality vanishes.The universal self is the heart of the universe, for these two phrases are but two manners of expressingthe same thing; it is the source of our being; it is also the goal whither we are all marching, we and thehierarchies above us as well as the hierarchies and the entities which compose them inferior to us. Allcome from the same ineffable source, the heart of Being, the universal self, pass at one period of theirevolutionary journey through the stage of humanity, gaining thereby self-consciousness or the ego-self,the "I am I," and they find it, as they advance along this evolutionary path, expanding gradually intouniversal consciousness -- an expansion which never has an end, because the universal consciousness isendless, limitless, boundless.The paramatman is spiritually practically identical with what the theosophist has in mind when he speaksof the Absolute; and consequently paramatman, though possessing a wide range of meanings, is virtuallyidentical with Brahman. Of course when the human mind or consciousness ascends in meditation up therungs of the endless ladder of life and realizes that the paramatman of one hierarchy or kosmos is but oneof a multitude of other paramatmans of other kosmic hierarchies, the realization comes that even thevague term parabrahman may at certain moments of philosophical introspection be found to be thefrontierless paramatman of boundless space; but in this last usage of paramatman the word obviouslybecomes a sheer generalizing expression for boundless life, boundless consciousness, boundlesssubstance. This last use of the word, while correct enough, is hardly to be recommended because apt tointroduce confusion, especially in Occidental minds with our extraordinary tendency to takegeneralizations for concrete realities.
pensive ::: 1. Suggestive or expressive of meditative or reflective thoughtfulness. 2. Dreamily or wistfully thoughtful.
phenomenology ::: The study of consciousness as it immediately appears. A first-person approach to firstperson singular realities. Describing the inside view of the interior of an individual as it is (i.e., the inside view of a holon in the Upper-Left quadrant). Exemplary of a zone-
Planetary Glyph ::: A sigil derived from the kamea of the planet that is used as a meditative aid when working within a planetary magic paradigm.
pored ::: 1. Meditated deeply; pondered. 2. Read or studied carefully and attentively. pores, poring.
Pranava (Sanskrit) Praṇava [from pra-ṇu to utter a droning or humming sound, as during the proper pronunciation of the word Om or Aum] The mystical, sacred syllable Om or Aum, pronounced by Brahmins, Yogis, and others during meditation. In Vedanta philosophy and the Upanishads, used in another sense: “In one sense Pranava represents the macrocosm and in another sense the microcosm. . . . The reason why this Pranava is called Vach is this, that these four principles of the great cosmos correspond to these four forms of Vach” (N on G 25, 26) — vaikhari, madhyama, pasyanti, para. These are called the four matras of pranava.
Pranayama ::: Sanskrit, roughly, for "breath control". Refers to practices that utilize control of the breath for spiritual advancement and general wellness. Can also refer to a specific type of samatha (concentration) or insight (mindfulness) meditation where the practitioner follows the breath or uses awareness of the breath to dissect the moment.
Pranidhana (Sanskrit) Praṇidhāna [from pra-ni-dhā to place in front] Persevering ceaseless devotion, profound religious meditation. It refers to the processes which the mind follows in meditation, because then placing in front of itself the mental figurations or pictures of lofty spiritual and intellectual themes to be meditated upon or brooded over.
Prayer As usually understood in the West, prayer implies the existence — whether actually so in nature or not — of a divine entity, such as God, Christ, an angel or saint, to whom petitions may be addressed and by whose favor benefits may be obtained, a view of prayer held in nearly all exoteric religious systems. Yet even among those who believe in personal divinities, some take a higher view of prayer than that of asking for special favors, rather looking upon it as an act of resignation to the divine will: “Not my will, but thine, be done.” Theosophy speaks of this as the endeavor of the aspiring human mind to establish individual communion between the personal man and his spiritual counterpart or inner god, the true meaning of the injunction to pray to our Father which is in secret. Thus prayer takes the form of aspiration combined with deep meditation, as has been the case with mystics, Eastern and Western. This involves a laying aside of personal wishes and a conscious desire for intuitive perception of the truth and for the power to follow it. If a personal wish is present, precisely because all personal wishes in the last analysis are restricted, and hence either physically or spiritually selfish, the act becomes one of black magic, for the person is seeking to evoke interior powers in furtherance of his own purposes, which in such cases are usually founded in self-seeking of some kind. Also, a well-intentioned person, praying on behalf of another, may unwittingly exercise on that other an interference with the latter’s will, similar in many respects to that of hypnotism.
premeditated ::: imp. & p. p. --> of Premeditate
premeditately ::: adv. --> With premeditation.
premeditate ::: v. t. --> To think on, and revolve in the mind, beforehand; to contrive and design previously; as, to premeditate robbery. ::: v. i. --> To think, consider, deliberate, or revolve in the mind, beforehand.
premeditating ::: p. pr. & vb. n. --> of Premeditate
premeditation ::: n. --> The act of meditating or contriving beforehand; previous deliberation; forethought.
prepensely ::: adv. --> In a premeditated manner.
prepense ::: v. t. --> To weigh or consider beforehand; to premeditate.
Devised, contrived, or planned beforehand; preconceived; premeditated; aforethought; -- usually placed after the word it qualifies; as, malice prepense. ::: v. i. --> To deliberate beforehand.
Pryderi (Welsh) Anxiety, deep thought, meditation; son of Pwyll Pen Annwn. With Pwyll, a custodian of the cauldron of reincarnation (or initiation) in Caer Pedryfan in Annwn.
Purva-mimansa (Sanskrit) Pūrva-mīmāṃsā [from pūrva prior + mīmāṃsā profound or striving thought or meditation from the verbal root man to think] Inquiry into the first portion of the Veda — the matra portion; the fifth of the six Darsanas or schools of Hindu philosophy. The school of philosophy in our days considered to be chiefly concerned with the correct interpretation of the Vedic texts; hence sometimes called the First Vedantic School. Jaimini is reputed to be its founder, as well as the author of the Mimansa-darsana, the sutras or aphorisms which constitute its chief doctrinal authority. This school is also sometimes termed Karma-mimansa because of the doctrine advocated that by its teaching one can be more or less freed from the making of new karma.
Qi Gong ::: Translated as "the Way of Qi". An ancient Chinese system of holistic health focusing on coordinating breath and visualization with body posture, subtle movement, and meditation.
Rainbow Body ::: Also "Jalü". A type of sheath attained through high levels of realization and meditative practice. The physical body is said to be consciously dissolved and replaced by a different sheath suiting the will and compassion of the one who cultivated this body.
raja yoga. ::: the yoga of physical and mental control; often called the royal yoga, it offers a comprehensive method for controlling the waves of thought by turning mental and physical energy into spiritual energy through meditation and contemplation; one of the four paths of yoga
rapt ::: --> of Rap
imp. & p. p. of Rap, to snatch away. ::: a. --> Snatched away; hurried away or along.
Transported with love, admiration, delight, etc.; enraptured.
Wholly absorbed or engrossed, as in work or meditation.
record ::: v. t. --> To recall to mind; to recollect; to remember; to meditate.
To repeat; to recite; to sing or play.
To preserve the memory of, by committing to writing, to printing, to inscription, or the like; to make note of; to write or enter in a book or on parchment, for the purpose of preserving authentic evidence of; to register; to enroll; as, to record the proceedings of a court; to record historical events.
reflection ::: n. --> The act of reflecting, or turning or sending back, or the state of being reflected.
The return of rays, beams, sound, or the like, from a surface. See Angle of reflection, below.
The reverting of the mind to that which has already occupied it; continued consideration; meditation; contemplation; hence, also, that operation or power of the mind by which it is conscious of its own acts or states; the capacity for judging rationally, especially
reflective ::: a. --> Throwing back images; as, a reflective mirror.
Capable of exercising thought or judgment; as, reflective reason.
Addicted to introspective or meditative habits; as, a reflective person.
Reflexive; reciprocal.
Representative Ideas, Theory of: Theory that the mind in perception, memory and other types of knowledge, does not know its objects directly but only through the mediation of ideas which represent them. The theory was advanced by Descartes and the expression, representative ideas, may have been suggested by his statement that our ideas more or less adequately "represent" their originals. See Meditations, III. Locke, Hobbes, Malebranche, Berkeley subscnbed to the theory in one form or another and the theory has supporters among contemporary epistemologists (e.g. Lovejoy and certain other Critical Reilists). The theory has been severely criticised ever since the time of Arnauld. (See Des vrais et de fausses idees) and has become one of reproach. See Epistemological Dualism. -- L.W.
Retreat: A period of withdrawal for special devotions or meditation, usually in a group under guidance of a teacher or adept; also the place reserved for such activity.
reverie ::: 1. A state of dreamy meditation or fanciful musing. 2. A daydream. reverie"s, reveries.
revolutive ::: a. --> Inclined to revolve things in the mind; meditative.
Riddhi-pada (Sanskrit) Ṛddhi-pāda [from ṛddhi supernormal power + pāda step, way, ray, beam of light] The way or steps to the attainment of supernormal powers; four steps being enumerated in raja yoga. These “are the four modes of controlling and finally of annihilating desire, memory, and finally meditation itself — so far as these are connected with any effort of the physical brain — meditation then becomes absolutely spiritual” (TG 324).
ruminate ::: v. i. --> To chew the cud; to chew again what has been slightly chewed and swallowed.
To think again and again; to muse; to meditate; to ponder; to reflect. ::: v. t. --> To chew over again.
rumination ::: n. --> The act or process of ruminating, or chewing the cud; the habit of chewing the cud.
The state of being disposed to ruminate or ponder; deliberate meditation or reflection.
The regurgitation of food from the stomach after it has been swallowed, -- occasionally observed as a morbid phenomenon in man.
ruminative ::: a. --> Inclined to, or engaged in, rumination or meditation.
ruminator ::: n. --> One who ruminates or muses; a meditator.
sadhak&
Sakti-kriya (Sanskrit) Śakti-kriyā [from śakti power + kriyā action] An inner power or force recognized and taught from immemorial time in India, embracing spiritual, intellectual, as well as psychic elements, which can be exercised by any adept, whether ascetic or layman, and said to be most efficient when accompanied by meditation or bhavana. Its reality depends on the inner merits of one’s character and on the intensity of one’s will, added to an absolute faith born of knowledge in one’s own powers. When applied to ceremonial or ritualistic practice, sakti-kriya is akin to a magic mantra.
Samadhana (Sanskrit) Samādhāna [from sam-ā-dhā to put together, restore] The collection of all the principles of a person’s constitution into a single unity, thus restoring the person as an entitative being to the wholeness of the atmic reality. “That state in which a Yogi can no longer diverge from the path of spiritual progress; when everything terrestrial, except the visible body, has ceased to exist for him” (TG 286). It is true religious meditation, and profound intellectual absorption into and contemplation of pure spirit.
Samadhindriya (Sanskrit) Samādhīndriya The root of meditation, the organ of meditation; “the fourth of the five roots called Pancha Indriyani, which are said in esoteric philosophy to be the agents in producing a highly moral life, leading to sanctity and liberation; when these are reached, the two spiritual roots lying latent in the body (Atma and Buddhi) will send out shoots and blossom. Samadhindriya is the organ of ecstatic meditation in Raj-yoga practices” (TG 286).
Samadhi(Sanskrit) ::: A compound word formed of sam, meaning "with" or "together"; a, meaning "towards"; andthe verbal root dha, signifying "to place," or "to bring"; hence samadhi, meaning "to direct towards,"generally signifies to combine the faculties of the mind with a direction towards an object. Hence, intensecontemplation or profound meditation, with the consciousness directed to the spiritual. It is the highestform of self-possession, in the sense of collecting all the faculties of the constitution towards reachingunion or quasi-union, long or short in time as the case may be, with the divine-spiritual. One whopossesses and is accustomed to use this power has complete, absolute control over all his faculties, andis, therefore, said to be "completely self- possessed." It is the highest state of yoga or "union."Samadhi, therefore, is a word of exceedingly mystical and profound significance implying the completeabstraction of the percipient consciousness from all worldly or exterior or even mental concerns orattributes, and its absorption into or, perhaps better, its becoming the pure unadulterate, undilutesuperconsciousness of the god within. In other words, samadhi is self-conscious union with the spiritualmonad of the human constitution. Samadhi is the eighth or final stage of genuine occult yoga, and can beattained at any time by the initiate without conscious recourse to the other phases or practices of yogaenumerated in Oriental works, and which other and inferior practices are often misleading, in some casesdistinctly injurious, and at the best mere props or aids in the attaining of complete mental abstractionfrom worldly concerns.The eight stages of yoga usually enumerated are the following: (1) yama, signifying "restraint" or"forbearance"; (2) niyama, religious observances of various kinds, such as watchings or fastings,prayings, penances, etc.; (3) asana (q.v.), postures of various kinds; (4) pranayama, various methods ofregulating the breath; (5) pratyahara, a word signifying "withdrawal," but technically and esoterically the"withdrawal" of the consciousness from sensual or sensuous concerns, or from external objects; (6)dharana (q.v.), firmness or steadiness or resolution in holding the mind set or concentrated on a topic orobject of thought, mental concentration; (7) dhyana (q.v.), abstract contemplation or meditation whenfreed from exterior distractions; and finally, (8) samadhi, complete collection of the consciousness and ofits faculties into oneness or union with the monadic essence.It may be observed, and should be carefully taken note of by the student, that when the initiate hasattained samadhi he becomes practically omniscient for the solar universe in which he dwells, becausehis consciousness is functioning at the time in the spiritual-causal worlds. All knowledge is then to himlike an open page because he is self-consciously conscious, to use a rather awkward phrase, of nature'sinner and spiritual realms, the reason being that his consciousness has become kosmic in its reaches.
Samadhi: Sanskrit for putting together. Profound meditation, absorption in the spirit. The final stage in the practice of Yoga, in which the individual becomes one with the object of meditation, thus attaining a condition of superconsciousness and unqualified blissfulness, which is called moksha.
Samadhi (Sanskrit) Samādhi [from sam with, together + ā towards + the verbal root dhā to place, bring] To direct towards; to combine the mental faculties towards an object. Self-consciousness union with the spiritual monad by intense and profound spiritual contemplation or meditation. It implies “the complete abstraction of the percipient consciousness from all worldly, or exterior, or even mental concerns or attributes, and its . . . becoming the pure unadulterate, undilute super-consciousness of the god within. . . . Samadhi is the eighth or final stage of genuine occult Yoga, and can be attained at any time by the initiate without conscious recourse to the other phases or practices of Yoga enumerated in Oriental works, and which other and inferior practices are often misleading, in some cases distinctly injurious, and at the best mere props or aids in the attaining of complete mental abstraction from worldly concerns” (OG 150-1). The seeker on attaining samadhi becomes practically omniscient for his solar universe because his consciousness is functioning in the cosmic spiritual and causal worlds.
Samadhi: (Skr.) The final stage in the practice of Yoga (q.v.) according to the Yogasutras (q.v.) in which individuality is given up while merging with the object of meditation; thus producing a state of unqualified blissfulness and unperturbed consciousness, which is moksa (q.v.). -- K.F.L.
SAMADHI (Skt contemplation). The highest stage in esoteric meditation, in which consciousness merges with the object of meditation.
True samadhi requires in the first place the ability to centre the monad-the self in the innermost crown chakra. In genuine samadhi the organism is fully active, directed by the lowest triad, while the monad, centred in one of the three units of the second triad, is active elsewhere, centred in one of the three worlds of the triad. K 7.11.11
samadhi. ::: transcendental awareness; the quiet state of blissful awareness; oneness; union with Brahman; the goal of all yogic practice, which is attained when the yogi constantly sees the supreme Self in his Heart; a direct but temporary absorption in the Self in which there is only the feeling "I am" and no thoughts; the state of superconsciousness where Reality is experienced attended with all-knowledge and joy &
Samapatti (Sanskrit) Samāpatti [from sam-ā-pad to progress to perfect fulfillment from the verbal root pad to go, progress] In Buddhism, a subdivision of the fourth stage of abstract meditation (there being eight samapattis); “perfect concentration” in the raja yoga system of occult training, a state of intellectual, spiritual, and psychic unfolding in which meditation becomes vision, and there ensues perfect indifference to things of this world. Said to be the final degree of development, upon reaching which the possibility of entering into samadhi is attained.
Sama, Saman (Sanskrit) Śama, Śāman [from the verbal root śam to be quiet, calm, resigned] Tranquility, calmness, equanimity, absence of passion, emancipation from all the illusions of existence; the fifth of the eight bhava-pushpas (flowers of being) of Buddhism: charity, self-restraint, impersonal affection, patience, resignation, selfless devotion, meditation, and veracity. Through the practice of the eight flowers, sama secures the conquest and final delivery from all kinds of mental and psychological agitation.
Samatha Meditation ::: One of the two general categories of meditative practice described on this site. Refers to concentration meditation where an object of focus is chosen and held onto with the mind. The object of focus can vary considerably, but enough attention consistently leads to the emergence and development of states called the samatha jhanas. Also Concentration Meditation.
samprajnata samadhi. ::: meditation with concepts; contemplation
samprajuata. ::: silent mind in meditation
Samyak-Samadhi (Sanskrit) Samyaksamādhi Perfect or complete meditation. As “Right Concentration,” one Path of the Holy Eightfold Path of Buddhism.
Samyama is a very technical word that can vary with meaning according to the school. It does include more, though, than merely “fixed attention, contemplation, and meditation,” i.e., the idea of the restraining or controlling or checking of the ever-active, volatile, uncertain, and fleeting activities of the mind.
Samyama (Sanskrit) Saṃyama [from sam together + the verbal root yam to hold, to sustain; self-restraint, self-control, forbearance] Samyama is explained in Patanjali’s Yoga Aphorisms as follows: “When this fixedness of attention [dhāraṇā], contemplation [dhyāna], and meditation [samādhi] are practiced with respect to one object, they together constitute what is called Samyama. By rendering Samyama — or the operation of fixed attention, contemplation, and meditation — natural and easy, an accurate discerning power is developed.” (Bk. III, śl. 4,5)
samyama. ::: the three disciplines of one-pointedness of mind, meditation and staying quiet in blissful awareness all practiced simultaneously; an all-complete condition of balance and repose
Sannyasin (Sanskrit) Saṃnyāsin [from sam together with + ni-as to reject, resign worldly life] One who abandons or sets aside worldly affairs and fixes his mind upon the attainment of mystic knowledge; more commonly, a devotee, ascetic, one who has renounced all worldly concerns and devotes himself to spiritual meditation and the study of the Upanishads, as also does a Brahmin in the fourth stage of his life. The sannyasin is one who practices sannyasas.
Satori: The Japanese Zen Buddhist term for “enlightenment,” as the culmination of meditation.
Science ::: A process through which knowledge is acquired. The scientific method conventionally begins with an observation and proceeds to formulate a hypothesis. From there a sound experiment is designed with appropriate variables to study and controls set to try to narrow the focus to the variable of study (i.e. whether the independent variable is causing a change in the dependent variable). If the results of the experiment align with the hypothesis then further experiments are designed and peer-reviewed to ensure validity. If the results do not align then the hypothesis may need to be reworked. This is a simplification of the process but is the primary method of knowledge acquisition in society today. Unfortunately the mental state of the experimenters and the subjects cannot be controlled adequately and there needs to be a rethinking of this method to truly understand and decipher the mystery of consciousness. The process of meditation is used to decipher the factors that give rise to conscious experience.
Self-Realization ::: The process through which one begins to unravel who they are, what they are, and why they are. Many grow into an idea of this that evolves as one's understanding matures and changes due to experiences. It is best complemented through a solid and consistent meditation practice. It is a journey of many flavors and stages that leads to revelations about the nature of self, the reasons for existing, and the purpose underlying one's particular path.
Siddhasana (Sanskrit) Siddhāsana [from siddha perfected + āsana seat] The sitting position for attaining siddhis (spiritual powers) in hatha yoga theory; a sedent posture in religious meditation, where the left heel is placed under the body and the right heel in front of it, the sight is fixed between the eyebrows, and the mind is directed on the syllable Om.
Siddhi ::: Abilities deemed supernatural by society that arise from meditative practices and higher levels of realization.
siddhis. :::supernatural powers attained through mantra, meditation, or other yogic practices; miracle
&
SOKRATEAN REALIZATION The realization that man cannot on his own (by self-taught clairvoyance, meditation, speculation) attain to knowledge of reality and life. That realization is the result of sufficient experience of mankind&
speculate ::: v. i. --> To consider by turning a subject in the mind, and viewing it in its different aspects and relations; to meditate; to contemplate; to theorize; as, to speculate on questions in religion; to speculate on political events.
To view subjects from certain premises given or assumed, and infer conclusions respecting them a priori.
To purchase with the expectation of a contingent advance in value, and a consequent sale at a profit; -- often, in a
Sri Aurobindo: "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 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.” *Letters on Yoga
sruti. ::: "what is heard"; pitch; vedic text directly revealed in meditation to the vedic seers of Truth, comprising the central canon of hinduism and is one of the three main sources of dharma
states ::: States are fleeting, temporary aspects of phenomena found in all four quadrants. In the Upper Left, for example, there are the three great natural states of waking, dreaming, and deep dreamless sleep; meditative states; and peak experiences (all of which can be accessed by virtually any level of development). Other examples of states include brain states in the Upper Right; cultural states (e.g., mass hysteria) in the Lower Left; and weather states in the Lower Right.
studied ::: a. --> Closely examined; read with diligence and attention; made the subject of study; well considered; as, a studied lesson.
Well versed in any branch of learning; qualified by study; learned; as, a man well studied in geometry.
Premeditated; planned; designed; as, a studied insult.
Intent; inclined. ::: imp. & p. p.
study ::: v. i. --> A setting of the mind or thoughts upon a subject; hence, application of mind to books, arts, or science, or to any subject, for the purpose of acquiring knowledge.
Mental occupation; absorbed or thoughtful attention; meditation; contemplation.
Any particular branch of learning that is studied; any object of attentive consideration.
A building or apartment devoted to study or to literary
subtle body ::: The mass-energy support (or “body”) for such states of consciousness as meditation with form, savikalpa samadhi, the chonyid bardo, and the dreaming state. The term “subtle” technically refers only to this mass-energy but is sometimes broadly used to refer to states of consciousness supported by the subtle body. See gross body and causal body.
Tantra(s)(Sanskrit) ::: A word literally meaning a "loom" or the warp or threads in a loom, and, by extension ofmeaning, signifying a rule or ritual for ceremonial rites. The Hindu Tantras are numerous works orreligious treatises teaching mystical and magical formulae or formularies for the attainment of magical orquasi-magical powers, and for the worship of the gods. They are mostly composed in the form of dialogsbetween Siva and his divine consort Durga, these two divinities being the peculiar objects of theadoration of the Tantrins.In many parts of India the authority of the Tantras seems almost to have superseded the clean andpoetical hymns of the Vedas.Most tantric works are supposed to contain five different subjects: (1) the manifestation or evolution ofthe universe; (2) its destruction; (3) the worship or adoration of the divinities; (4) the achievement orattainment of desired objects and especially of six superhuman faculties; (5) modes or methods of union,usually enumerated as four, with the supreme divinity of the kosmos by means of contemplativemeditation.Unfortunately, while there is much of interest in the tantric works, their tendency for long ages has beendistinctly towards what in occultism is known as sorcery or black magic. Some of the rites or ceremoniespracticed have to do with revolting details connected with sex.Durga, the consort of Siva, his sakti or energy, is worshiped by the Tantrins as a distinct personifiedfemale power.The origin of the Tantras unquestionably goes back to a very remote antiquity, and there seems to belittle doubt that these works, or their originals, were heirlooms handed down from originally debased ordegenerate Atlantean racial offshoots. There is, of course, a certain amount of profoundly philosophicaland mystical thought running through the more important tantric works, but the tantric worship in manycases is highly licentious and immoral.
Tantras (Sanskrit) Tantra-s Loom, the warp or threads in a loom; a rule or ritual for ceremonial rites. Religious treatises teaching mystical and magical formulas for the attainment of magical powers, and for the worship of the gods; treating of the evolution of the universe and its destruction; the adoration of the divinities; the attainment of desired objects, especially of six superhuman faculties; and methods of union (usually given as four) with the supreme divinity by contemplative meditation. They are mostly composed in the form of dialogues between Siva and his divine consort or sakti Durga, who is worshiped as a personified female power.
Tantra: That body of Hindu religious literature which is stated to have been revealed by Shiva as the specific scripture of the Kali Yuga (the present age). The Tantras were the encyclopedias of esoteric knowledge of their time; the topics of a Tantra are: the creation of the universe, worship of the gods, spiritual exercise, rituals, the six magical powers, and meditation.
Tapasa-taru (Sanskrit) Tāpasa-taru [from tapas meditation + taru tree] The tree of ascetics, the Sesamum orientale or Terminalia catappa. This tree was “very sacred among the ancient ascetics of China and Tibet” (TG 320).
Tapas: Sanskrit for austerity, penance, meditation, intense application of Yoga.
Tapas (Sanskrit) Tapas Warmth, fire, heat; abstraction, meditation. To perform tapas is to sit for contemplation or undergo some special observance. Occultly the inner fire or spiritual flame aroused by intense abstraction of thought or meditation. The Laws of Manu says tapas with the Brahmins is sacred learning; with the Kshatriyas, protection of subjects; with the Vaisyas, giving alms to Brahmins; with the Sudras, service.
tarot ::: Tarot The earliest known extant specimens of Tarot cards are three decks of North Italian origin dating back to the early to mid-fifteenth century, and made for the then rulers of Milan, the Visconti family. The Tarot is a deck of 78 cards used for divination and meditation purposes, comprising the Major Arcana, consisting of twenty-two trump cards (or twenty-one plus 'The Fool'), and the Minor Arcana, consisting of fifty-six 'suit cards'. 'Arcana' is the plural form of the Latin word 'arcanum', its meaning being 'closed' or 'secret'. Like a standard deck of playing cards, there are four suits in the Minor Arcana, each consisting of ten cards numbered from Ace to ten, traditionally batons (wands), cups, swords and coins (pentacles) - forty cards in total. The difference between the Tarot and a normal deck of cards, apart from the Major Arcana, is that a Tarot deck has four court cards (or honours) in each suit. Instead of Jack, Queen and King we find Page, Knight, Queen and King, thus sixteen court cards as opposed to twelve.
thanatopsis ::: n. --> A view of death; a meditation on the subject of death.
The most strange development was Ch'an (Meditation, Zen, c. 500). It is basically a method of "direct intuition into the heart to find Buddha-nature," a method based, on the one hand, on the eightfold negation of production and extinction, annihilation and permanence, unity and diversity, and coming and departing, and, on the other hand, on the affirmation of the reality of the Buddha-nature in all things. Its sole reliance on meditation was most un-Chinese, but it imposed on the Chinese mind a severe mental and spiritual discipline which was invigorating as well as fascinating. For this reason, it exerted tremendous influence not only on Taoism which had much in common with it and imitated it in every way, but also on Neo-Confucianism, which stood in diametrical opposition to it.
The niyamas are equally a discipline of the mind by regular practices of which the highest -is meditation on the divine Being, and their object is to create a sattwic calm, purity and prepa- ration for concentration upon which the secure pursuance of the rest of the Yoga can be founded.
Then the result of meditation can come through the work itself.
theosophy ::: Theosophy A theory of philosophy which believes that humans are capable of intuitive insight into the nature of God, which involves meditation using Yoga to gain wisdom and self-knowledge. The modern Theosophical Society was established by Madame Blavatsky in 1875 and continued by her protg Annie Besant.
Thera (Pali) Thera A Buddhist priest, especially a bhikkhu of Gautama Buddha’s community; specifically a senior member. Three grades were distinguished: thera bhikkhu (a senior); majjhima bhikkhu (middle or secondary disciple); and nava bhikkhu (novice). Four characteristics are mentioned, however, making a man a thera: high character, knowing the essential doctrines by heart, practicing the four jhanas (stages of meditation), and being conscious of having attained at least relative freedom through the destruction of the mental intoxications. A senior woman was termed theri or therika.
There are several states leading to spiritual powers and perception. The eight stages of yoga usually enumerated are: 1) yama (restraint, forbearance); 2) niyama, religious observances such as fastings, prayer, penances; 3) asana, postures of various kinds; 4) pranayama, methods of regulating the breath; 5) pratyahara (withdrawal), withdrawal of the consciousness from external objects; 6) dharana (firmness, steadiness, resolution) mental concentration, holding the mind on an object of thought; 7) dhyana, abstract contemplation or meditation freed from exterior distractions; and 8) samadhi, complete collection of the consciousness and its faculties into union with the monadic essence.
There are two words used in English to express the Indian idea of dhyana, * meditation ’ and ‘ contemplation ’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the know- ledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana, for the principle of dh)ona is mental concentration whether in thought, vision or knowledge. There are other forms of dhyana. You stand back from your thoughts, let them occur in your mind as they will and simply observe them and see what they are. This may be called concentration in self-observation.
There should be full concentration in the work if it is to take the place of meditation.
The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of meditation, not fighting with the mind or making mental efforts to pall down the Power or the Silence, but keeping only a .silent will and aspiration for them. If the mind is active, one has to learn to look at it, drawn back and not giving any sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. If it is too persistent, a steady rejection without strain or st/uggJe is the one thing to be done.
think ::: v. t. --> To seem or appear; -- used chiefly in the expressions methinketh or methinks, and methought.
To employ any of the intellectual powers except that of simple perception through the senses; to exercise the higher intellectual faculties.
To call anything to mind; to remember; as, I would have sent the books, but I did not think of it.
To reflect upon any subject; to muse; to meditate; to
thoughtful ::: 1. Pensive; reflective. 2. Exhibiting or characterized by careful thought. 3. Considerate in the treatment of other people. 4. Engrossed in thought; contemplative; meditative.
thoughtful ::: a. --> Full of thought; employed in meditation; contemplative; as, a man of thoughtful mind.
Attentive; careful; exercising the judgment; having the mind directed to an object; as, thoughtful of gain; thoughtful in seeking truth.
Anxious; solicitous; concerned.
To spend all the energy in japa or meditation is a strain which even those who arc accustomed to successful meditation find it difficult to maintain — unless in periods when there is an uninterrupted flow of experiences from above.
TRANCE The condition of unconsciousness resulting as the monads temporarily leaves the envelopes where it has its achieved waking consciousness. Trance may occur in mediumism or in meditation.
truth, by renuflcjation of all forms of egozstJc seeXaac, by absten- tion 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, glad, clear state of mind and heart is established.
unawares ::: adv. --> Without design or preparation; suddenly; without premeditation, unexpectedly.
^Vhen one tries to meditate, there is a pressure to go inside, lose the waking consciousness and wake inside, in a deeper inner consciousness. But at first the mind takes it for a pressure to go to sleep, since sleep is the only kind of inner consciousness to which it has been accustomed. In yoga by meditation, sleep is therefore often the first difficulty — but if one perseveres, then gradually the sleep changes to an inner conscious state.
Vikshepa (Sanskrit) Vikṣepa [from vi away, apart + kṣip to throw] The act of throwing away; dispersion, scattering; sometimes used as the opposite of samyama (contemplation or meditation) which collects or controls the activities and vagaries of the mind and rises above them; hence consequent bewilderment or perplexity bringing agitation.
Viprachitti (Sanskrit) Vipracitti [from vi-pra-cit to distinguish through meditation from the verbal root cit to think] The chief of the danavas or Hindu titans, giants said to have warred against the gods.
Vital plane ::: On the vital plane ( 1 ) never allow any fear to etilcc into you. Face all you meet and see in this world with detachment and courage. (2) Ask for protection before you sleep or meditate. Use our names when you are attacked or templed. (3) Do not indulge in this world in any kind of sym- pathy. (4) Do not allow any foreign personality to enter into you .
wedged 1. To be stuck, incapable of proceeding without help. This is different from having crashed. If the system has crashed, it has become totally non-functioning. If the system is wedged, it is trying to do something but cannot make progress; it may be capable of doing a few things, but not be fully operational. For example, a process may become wedged if it {deadlocks} with another (but not all instances of wedging are deadlocks). See also {gronk}, {locked up}, {hosed}. 2. Often refers to humans suffering misconceptions. "He's totally wedged - he's convinced that he can levitate through meditation." 3. [Unix] Specifically used to describe the state of a TTY left in a losing state by abort of a screen-oriented program or one that has messed with the line discipline in some obscure way. There is some dispute over the origin of this term. It is usually thought to derive from a common description of recto-cranial inversion; however, it may actually have originated with older "hot-press" printing technology in which physical type elements were locked into type frames with wedges driven in by mallets. Once this had been done, no changes in the typesetting for that page could be made. [{Jargon File}]
We live in a common mental atmosphere, taking in and giving out thoughts and feelings, which must often pass from mind to mind, though we may not be aware of the fact. The undoubted fact of our having separate minds does not mean that these minds are closed systems, and not mutually penetrable. The experiments which are made to prove thought transference defeat their object to a great extent, because the mind of the transmitter is not concentrated on the idea to be transmitted, so much as on the idea that he is trying to transfer it. The most conclusive proofs, and curiously enough the most common, are unpremeditated, and actually are daily occurrences.
::: "What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” *Letters on Yoga
“What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” Letters on Yoga
wistful ::: a. --> Longing; wishful; desirous.
Full of thought; eagerly attentive; meditative; musing; pensive; contemplative.
With Mahayana Buddhists alaya is both the universal soul and the spiritual self of an advanced sage. Aryasangha taught that “he who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence” (cf SD 1:49-51; also FSO 98n).
Work and meditation ::: Those who have an expansive creative vital or a vital made for action are usually at their best when the vital is not held back from its movement and they can deve- lop faster by it than by introspective meditation. All that is needed is that the action should be dedicated, so that they may grow by it more and more prepared to feel and follow the Divine
Work and consciousness ; The rememberance and conscious- ness in work have to come by degrees, you must not expect to have it all at once ; nobody can get it all at once. It comes in two ways ::: first, if one practises remembering the Mother and oUcring the work to her each time one docs something (not all the time one is doing, but at the beginning or whenever one can remember), then that slowly becomes easy and habitual to the nature. Secondly, by the meditation an inner consciousness begins to develop which, after a time, not at once or suddenly, becomes more and more auloraatically permanent. One feels this as a separate consciousness from that outer which works. At first this separate consciousness is not felt when one is not work- ing, but as soon as the work stops one feels it was there all the time watching from behind ; afterwards it begins to be felt during the work itself, as if there tverc'two parts of oneself ■— one watching and supporting from behind and remembering the
Work for the Mother done with the right concentration on her is as much a sadhana as meditation and inner experiences.
WORSHIP. ::: It can, if rightly done in the deepest rcBgwus spirit, prepare the mind and the heart to some extent but no more. But if worship is done as a part of meditation or with a true aspiration to the spiritual reality and the spiritual conscious- ness and with the yearning for contact with the Divine, then it can be spiritually effective.
yoga marg&
Yoga: Sanskrit for union. The development of the powers latent in man for achieving union with the Divine Spirit. It is defined as “the restraint of mental modifications.” Eight stages are enumerated, viz. moral restraint (yama), self-culture (niyama), posture (asana) breath-control (pranayama), control of the senses (pratyahara), concentration (dharana), meditation (dhyana), and a state of superconsciousness (samadhi). The techniques of Yoga are recognized and applied by all schools of occultism.
Yoga (Sanskrit) Yoga Union; one of the six Darsanas or schools of philosophy of India, founded by Patanjali, but said to have existed as a distinct teaching and system of life before that sage. Yajnavalkya, a famous and very ancient sage of pre-Mahabharatan times, to whom the White Yajur-Veda, the Satapatha-Brahmana, and the Brihadaranyaka are attributed, is credited with inculcating the positive duty of religious meditation and retirement into the forests, and therefore is believed to have originated the yoga doctrine. Patanjali’s yoga, however, is more definite and precise as a philosophy, and imbodies more of the occult sciences than any of the extant works attributed to Yajnavalkya.
Yoga: (Skr. "yoking") Restraining of the mind (see Manas), or, in Patanjali's (q.v.) phrase: citta vrtti nirodha, disciplining the activity of consciousness. The object of this universally recommended practice in India is the gaining of peace of mind and a deeper insight into the nature of reality. On psycho-physical assumptions, several aids are outlined in all works on Yoga, including moral preparation, breath-control, posture, and general toning up of the system. Karma or kriya Yoga is the attainment of Yoga ends primarily by doing, bhakti Yoga by devotion, jnana Yoga by mental or spiritual means. The Yogasutras (q.v.) teach eight paths: Moral restraint (see yama), self-culture (see niyama), posture (see asana), breath-control (see prandyama), control of the senses (see pratyahara), concentration (see dharana), meditation or complete surrender to the object of meditation (see samadhi). See Hathayoga. -- K.F.L.
yoga vasistha. ::: a classical treatise on yoga, containing the instructions of the rishi Vasistha to Lord Rama on meditation and spiritual life, which is divided into six parts &
yoga ::: Yoga A Sanskrit word meaning union (with the divine), Yoga is a philosophy and discipline applied to the development of mind, body, and spirit. There are several different disciplines of Yoga: Hatha; Vinyasa; Iyengar; Kundalini; Bikram/hot yoga, emphasising different aspects or combinations of mind body spirit. Through practices of holding a variety of body positions/postures, and the centering of the mind and breath in a meditative way, the practitioner increases body awareness, posture, flexibility of body and mind and calmness of spirit.
Zabuton ::: A larger, usually squarish, meditative cushion which might be used on its own or in combination with another cushion like a zafu.
Zafu ::: A round or crescent-shaped meditative cushion.
Zamzummim (Hebrew) Zamzummīm [from the verbal root zāmam to meditate, think upon, devising successful plans, ponder successfully; to be strong, vigorous, powerful] A race of prehistoric giants in Palestine, described in the Bible (Deut 2:21). See also ANAK, SONS OF
Zen Buddhism: The Japanese “mediation school” of Buddhism, based on the theories of the “universality of Buddha-nature” and the possibility of “becoming a Buddha in this very body.” It teaches the way of attaining Buddhahood fundamentally by meditation.
zen "jargon" To figure out something by meditation or by a sudden flash of enlightenment. Originally applied to {bugs}, but occasionally applied to problems of life in general. "How'd you figure out the buffer allocation problem?" "Oh, I zenned it." Contrast {grok}, which connotes a time-extended version of zenning a system. Compare {hack mode}. See also {guru}. (1996-09-17)
zen ::: (jargon) To figure out something by meditation or by a sudden flash of enlightenment. Originally applied to bugs, but occasionally applied to problems of life in general. How'd you figure out the buffer allocation problem? Oh, I zenned it.Contrast grok, which connotes a time-extended version of zenning a system. Compare hack mode. See also guru. (1996-09-17)
KEYS (10k)
NEW FULL DB (2.4M)
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:Ironically, we may discover that death meditation is not a morbid exercise at all. Only when we lose the use of something taken for granted (whether the telephone or an eye) are we jolted into a recognition of its value. When the phone is fixed, the bandage removed from the eye, we briefly rejoice in their restoration but swiftly forget them again. In taking them for granted, we cease to be conscious of them. In taking life for granted, we likewise fail to notice it. (To the extent that we get bored and long for something exciting to happen.) By meditat- ing on death, we paradoxically become conscious of life. ~ Stephen Batchelor, #NFDB
2:Cînd sîntem gata să depunem armele, ce pildă, ce îndemn ne este puterea lor de-a îndura! De cîte ori, clocind în mine gîndul suprimării, n-am meditat la înverşunarea,la încăpăţînarea lor, la reconfortanta, inexplicabila lor poftă de a fi! Le datorez nenumărate reîntoarceri la viaţă, nenumărate compromisuri cu iluzia de a trăi. Şi totuşi, oare am fost întotdeauna drept cu ei? Nici pe departe. Dacă la douăzeci de ani îi iubeam într-atît, încît regretam că nu sunt unul de-al lor, ceva mai tarziu, neputînd să le iert rolul major jucat în istorie, am început să-i detest cu înverşunarea unei iubiri dublate de ură. Strălucirea omniprezenţei lor mă făcea să simt şi mai bine mediocritatea ţării mele, sortită, o ştiam, să fie sufocată şi chiar să dispară; în vreme ce ei, ştiam la fel de bine, aveau să supravieţuiască în veci şi oricui, orice s-ar fi-ntîmplat. De altfel, la vremea aceea nu simţeam decît o compătimire livrescă pentru suferinţele lor trecute, fără a Ie putea ghici pe cele viitoare. De-abia mai tarziu, gîndindu-mă la încercările ce-i aşteptau şi la tăria cu care le-au îndurat, aveam să pătrund valoarea pildei lor şi să găsesc în ea argumente împotriva ispitei de-a renunţa la tot. Insă oricare mi-ar fi fost, în diferitele momente ale vieţii, sentimentele în ce-i priveşte, asupra unui punct am fost mereu statornic: pasiunea mea pentru Vechiul Testament, cultul pe care l-am închinat mereu Cărţii lor, providenţă a furiilor sau amărăciunilor mele. Prin ea, împărtăşeam cu ei tot ce aveau mai bun în mîhnirile lor; tot datorită ei şi mîngîierilor pe care mi le dăruia, atîtea şi atîtea nopţi, oricît de crunte ar fi fost, mi se păreau suportabile. Nu puteam uita acest lucru nici chiar atunci cînd mă gîndem că-şi merită oprobriul. Iar amintirea acelor nopţi, cînd butadele sfîşietoare ale lui Iov şi Solomon mi i-au adus alături, justifică hiperbolele gratitudinii mele. Să-i insulte alţii spunînd despre ei cuvinte de bun-simţ! Eu n-aş putea s-o fac: aplicîndu-le criteriile noastre, ar însemna să-i privez de privilegiile lor, să-i cobor la condiţia de simpli muritori, de varietate oarecare a speciei umane. Din fericire, ei desfid criteriile noastre, ca şi investigaţiile bunului-simţ. Meditînd la aceşti îmblînzitori de abise (ai propriului abis), descoperi avantajul menţinerii la suprafaţă, avantajul de a nu ceda plăcerii de-a fi o epavă şi, cugetand la refuzul pe care ei îl opun naufragiului, faci legămînt să-i imiţi, deşi prea bine ştii că-i în zadar, că datul nostru-i să ne scufundăm, să răspundem chemării genunii. Cu toate acestea, abătîndu-ne fie şi temporar de la veleităţile spre prăbuşire, ei ne învaţă cum să suportăm o lume ameţitoare, de neîndurat: sînt
specialişti în arta de a exista.
Cînd Revoluţiale-a dat un statut, ei deţineau resurse biologice superioare altor popoare. Iar cînd în secolul al XlX-lea, liberi în sfîrşit, şi-au făcut apariţia în plină lumină, lumea a fost uluită: de la conchistadori încoace nu se mai văzuse asemenea temeritate, asemenea zvîcnet vital. Imperialism ciudat, neaşteptat, fulgerător. Reprimată atîta timp,vitalitatea lor izbucnise; iar ei, care păruseră atît de şterşi, de umili, dovedeau o sete de putere, de dominare şi glorie care înspăimînta societatea dezabuzată în care începeau să se afirme şi căreia aceşti bătrîni neîmblînziţi aveau să-i toarne-n vine sînge proaspăt. Lacomi şi generoşi, se infiltrează în toate ramurile comerţului şi cunoaşterii, în fel de fel de întreprinderi, dar nicidecum pentru a tezauriza, ci, împătimiţi ai riscului, pentru a cheltui, a risipi; insaţiabili, căutători ai veşniciei rătăciţi în cotidian, legaţi de aur şi de cer şi-amestecîndu-le mereu strălucirea, promiscuitate luminoasă şi năucitoare, vîrtej de abjecţie şi transcendenţă, evreii îşi găsesc adevărata bogăţie în contradicţiile lor. ~ Emil M Cioran,#NFDB
813 Integral Yoga
125 Poetry
105 Yoga
63 Occultism
28 Philosophy
24 Psychology
24 Hinduism
20 Mysticism
20 Christianity
12 Buddhism
10 Fiction
9 Sufism
5 Education
5 Baha i Faith
4 Theosophy
3 Zen
2 Mythology
2 Integral Theory
1 Thelema
1 Philsophy
1 Alchemy
657 The Mother
243 Satprem
164 Sri Aurobindo
74 Nolini Kanta Gupta
54 Sri Ramakrishna
30 Aleister Crowley
29 Swami Krishnananda
28 William Wordsworth
24 Carl Jung
17 Swami Vivekananda
17 A B Purani
15 Vyasa
13 Saint Teresa of Avila
11 Saint John of Climacus
11 Aldous Huxley
10 William Butler Yeats
10 Franz Bardon
9 Nirodbaran
8 Swami Sivananda Saraswati
8 Sri Ramana Maharshi
8 Saint Augustine of Hippo
8 Kabir
7 Lalla
7 Jetsun Milarepa
6 Percy Bysshe Shelley
5 Walt Whitman
5 Thubten Chodron
5 Rabindranath Tagore
5 Plotinus
5 H P Lovecraft
5 Baha u llah
4 Symeon the New Theologian
4 Plato
4 Bokar Rinpoche
4 Alice Bailey
4 Al-Ghazali
3 Taigu Ryokan
3 Rudolf Steiner
3 Ramprasad
3 Peter J Carroll
3 Patanjali
3 Lucretius
3 Ken Wilber
3 Anonymous
2 Robert Browning
2 Rabbi Abraham Abulafia
2 Po Chu-i
2 Mahendranath Gupta
2 Joseph Campbell
2 Jorge Luis Borges
2 Jorge Luis Borges
2 John Keats
2 James George Frazer
2 Italo Calvino
2 Henry David Thoreau
2 George Van Vrekhem
315 Prayers And Meditations
52 The Gospel of Sri Ramakrishna
31 Agenda Vol 01
29 The Study and Practice of Yoga
28 Wordsworth - Poems
28 The Synthesis Of Yoga
23 Questions And Answers 1957-1958
23 Letters On Yoga II
23 Agenda Vol 03
21 Agenda Vol 04
20 Agenda Vol 08
19 Agenda Vol 02
18 Liber ABA
18 Agenda Vol 11
18 Agenda Vol 05
17 Letters On Yoga IV
17 Evening Talks With Sri Aurobindo
17 Agenda Vol 13
16 Questions And Answers 1950-1951
16 Collected Works of Nolini Kanta Gupta - Vol 03
16 Agenda Vol 09
15 Vishnu Purana
15 Agenda Vol 10
14 Questions And Answers 1955
14 Collected Works of Nolini Kanta Gupta - Vol 07
14 Collected Works of Nolini Kanta Gupta - Vol 05
13 Questions And Answers 1956
13 Questions And Answers 1953
13 Letters On Yoga III
12 Talks
12 Savitri
12 Collected Works of Nolini Kanta Gupta - Vol 04
12 Agenda Vol 07
12 Agenda Vol 06
11 The Perennial Philosophy
11 The Ladder of Divine Ascent
11 Mysterium Coniunctionis
11 Magick Without Tears
10 Yeats - Poems
9 Twelve Years With Sri Aurobindo
9 Raja-Yoga
8 The Mother With Letters On The Mother
8 The Interior Castle or The Mansions
8 Sri Aurobindo or the Adventure of Consciousness
8 Some Answers From The Mother
8 On the Way to Supermanhood
7 Questions And Answers 1954
7 Milarepa - Poems
7 Collected Works of Nolini Kanta Gupta - Vol 08
7 Amrita Gita
7 A Garden of Pomegranates - An Outline of the Qabalah
6 Words Of Long Ago
6 Vedic and Philological Studies
6 The Practice of Magical Evocation
6 The Bible
6 Shelley - Poems
6 Questions And Answers 1929-1931
6 On Education
6 Hymns to the Mystic Fire
6 Dark Night of the Soul
5 Whitman - Poems
5 The Way of Perfection
5 The Secret Doctrine
5 The Practice of Psycho therapy
5 The Confessions of Saint Augustine
5 The Archetypes and the Collective Unconscious
5 Tagore - Poems
5 Songs of Kabir
5 Lovecraft - Poems
5 Letters On Poetry And Art
5 How to Free Your Mind - Tara the Liberator
5 Essays On The Gita
5 Collected Poems
5 Agenda Vol 12
4 Words Of The Mother II
4 The Alchemy of Happiness
4 Tara - The Feminine Divine
4 Letters On Yoga I
4 Initiation Into Hermetics
4 Essays In Philosophy And Yoga
4 Collected Works of Nolini Kanta Gupta - Vol 06
4 Bhakti-Yoga
4 A Treatise on Cosmic Fire
3 Words Of The Mother I
3 The Lotus Sutra
3 The Book of Certitude
3 The Blue Cliff Records
3 Sex Ecology Spirituality
3 Ryokan - Poems
3 Patanjali Yoga Sutras
3 Of The Nature Of Things
3 Liber Null
3 Labyrinths
3 Knowledge of the Higher Worlds
3 Collected Works of Nolini Kanta Gupta - Vol 02
3 Collected Works of Nolini Kanta Gupta - Vol 01
3 City of God
3 Aion
2 Writings In Bengali and Sanskrit
2 Walden
2 The Zen Teaching of Bodhidharma
2 The Secret Of The Veda
2 The Hero with a Thousand Faces
2 The Golden Bough
2 The Castle of Crossed Destinies
2 Selected Fictions
2 Preparing for the Miraculous
2 Plotinus - Complete Works Vol 04
2 On Thoughts And Aphorisms
2 Kena and Other Upanishads
2 Keats - Poems
2 Isha Upanishad
2 Crowley - Poems
2 Browning - Poems
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably something completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the something that had for so long fought and suffered in quest of becoming its own species? She was the great Possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
--
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
--
And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.
For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
--
served them in various ways. Meanwhile, he was observing their meditation and worship.
At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
--
Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
--
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
--
Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
--
His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.
On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
--
One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
--
A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
--- MARRIAGE AND AFTER
--
Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
--
Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
--
For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
--
According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
--
The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
--
Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
--
About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
Sri Ramakrishna later described the significance of Totapuri's lessons:
--
"Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
--
From Vrindavan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."
In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
--
The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
--
Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
--
For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
--- FUTURE MONKS
--
Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
--- BHAVANATH
--
Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
--- MAHENDRA OR M.
--
One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
--
Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
--- SOME NOTED MEN
--
The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
--- RAKHAL
--
Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and the Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave the Master the ochre cloths with which the latter initiated several of his disciples into monastic life.
--- NARENDRA
To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
--
Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
--- BABURAM
--
Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
--
Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
--- SUBODH
Subodh visited the Master in 1885. At the very first meeting Sri Ramakrishna said to him: "You will succeed. Mother says so. Those whom She sends here will certainly attain spirituality." During the second meeting the Master wrote something on Subodh's tongue, stroked his body from the navel to the throat, and said, "Awake, Mother! Awake." He asked the boy to meditate. At once Subodh's latent spirituality was awakened. He felt a current rushing along the spinal column to the brain. Joy filled his soul.
--- SARADA AND TULASI
--
It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
worldly duties.
Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.
Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
--
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
--
One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
In the common practice of meditation the idea is to
reject all impressions, but here is an opposite practice,
--
meditate long and broad and deep, O man, upon this
Wheel, revolving it in thy mind
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
--
M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
--
As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
Extract from the Mother's Prayers and meditations, 18 June 1913.
It is good sometimes to look backwards for a confirmation of
--
Prayers and meditations, 11 January 1914.
Series Two - To a Sadhak in the Building Department
--
Prayers and meditations,: paragraph one, 29 November 1913; two, 7 January 1914;
four, 8 March 1914; five, 7 April 1914 and 18 April 1914.
--
Prayers and meditations,: first phrases, 16 August 1913; last phrase, 17 August 1913.
Series Two - To a Sadhak in the Building Department
--
Prayers and meditations, 29 January 1914.
which led to a subdued revolt in me and consequent
--
Prayers and meditations, 19 June 1914.
No true and constant control is established in that part as yet.
--
he suffers still more, for no amount of meditation can replace
sincerity in the service of the Divine.
--
Prayers and meditations, 15 June 1914.
Joy lies in having absolute trust in the Divine.
--
Sadhak: No, we meditate with Mother.
Mr. Z: On what do you meditate?
Sadhak: Each one on his own aspiration, and
--
Prayers and meditations, 7 March 1914. The sadhak has substituted "my" for "our".
X has just written that he has recognised his mistake in having
0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. This was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
--
From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings were held. There, also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
pressure I was putting on you in meditation to calm the restlessness of your mind and vital, I thought that it might relieve you
to tell me the cause of your sorrow, and when you didn't reply,
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
the powers of disorder. The preliminary movement of Rajayoga is a 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, glad, clear state of mind and heart is established.
--
Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
state of those that meditate on the spiritual road and begins to set them in
the state of progressiveswhich is that of those who are already
--
where the soul may abandon discursive meditation and enter the contemplation
which belongs to loving and simple faith.
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
one increase the time of meditation?
Concentration does not mean meditation; on the contrary, concentration is a state one must be in continuously, whatever the
outer activity. By concentration I mean that all the energy, all the
--
more important than having fixed hours of meditation.
It would have been better to have sat in my chair and
--
good as meditation.
Perhaps I am mistaken in believing that I shall find myself close to you more rapidly by dissolving my being
--
What will be the result if I meditate on the thought that
there is no difference between a certain thing, no matter
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
But if through meditation or concentration we turn inward
or upward, we can bring down into ourselves or raise up from
--
Why does meditation in front of different photos of
you give different experiences?
--
What should one try to do when one meditates with
your music at the Playground?
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
Aurobindo's room and meditate there, "one must have
done much for Him".5 What do You mean by that,
--
they are not worthy of meditating in Sri Aurobindo's room.
26 September 1960
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
Ran like dream-smiles through meditating vasts:
Disclosed stood up in a gold moment's blaze
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
She meditates upon mighty words and looks
On the unseen links that join the parted spheres.
01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"No work is petty ... He who can properly prepare a chilam (pipe of tobacco) can also properly meditate."
These are luminous life-giving mantras and the world and humanity of today, sore distressed and utterly confounded, have great need of them to live them by and be saved.
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
ceremonies. X stands in meditation in front of the body
and pronounces the phrase, "Sri Aurobindo sharanam
--
What is the difference between meditating here in
my room and going to meditate at the Playground with
everyone else?
Is it better to meditate there or here in my room?
meditate where you meditate best - that is to say, wherever you
are most silent and calm.
--
It is not a dream, but the result of the preceding meditation and
of your aspiration.
--
I sit down every day to meditate, but I am afraid
that this ten minutes' meditation has become merely mechanical. I want a dynamic meditation, but how to have
it?
--
to meditate?
A mere repetition of words cannot have much effect.
--
There are moments during meditation when I feel
that something in me wants to soar aloft and enjoy full
--
one tries during meditation, the thought that one must
not think of anything is always there.
It is not during meditation that one must learn to be silent,
because the very fact of trying makes a noise.
--
Often after a long meditation (an effort to meditate),
I feel very tired and want to rest. Why is this and how
--
So long as you are making an effort, it is not meditation and
there is not much use in prolonging this state.
--
manage to enter into the heart. I feel during meditation
that my consciousness is flying around an impenetrable
--
case, what place does meditation have?
Work does not go on twenty-four hours a day.
--
When one sits for meditation, one can sometimes succeed
in establishing mental silence. But how can one fix this as
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
The Mother, Prayers and meditations, 24 August 1914.
This is how I understand the Purusha:
--
The Mother, Prayers and meditations, 17 May 1914.
Series Eleven - To a Sadhak
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
It is a subject for contemplative meditation.
18 March 1972
0 1955-04-04, #Agenda Vol 01, #unset, #Zen
By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.
0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Zen
(During the common meditation on Wednesday the 29th February 1956)
This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
0 1956-03-20, #Agenda Vol 01, #unset, #Zen
Mother appeared on her balcony daily at about 6 a.m. to give a few moments of meditation to her disciples before the beginning of the day's work.
***
0 1956-04-23, #Agenda Vol 01, #unset, #Zen
Mother takes a passage from Prayers and meditations of September 25, 1914:
The Lord hast willed, and Thou dost execute;
0 1957-04-09, #Agenda Vol 01, #unset, #Zen
Thus I am so tense that I do not even want to close my eyes to meditate for fear of yielding. And I fall into all kinds of errors that horrify me, simply because the pressure is too strong at times, and I literally suffocate. Mother, I am not cut out to be a disciple.
I realize that all the progress I was able to make during the first two years has been lost and I am just as before, worse than beforeas if all my strength were in ruin, all faith in myself undoneso much so that at times I curse myself for having come here at all.
0 1957-07-03, #Agenda Vol 01, #unset, #Zen
And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!
So, the best way to use these meditations (and they are going to increase, since we are now also going to replace the distributions with short meditations) is to go deep within yourselves, as far as you can, and find the place where you can feel, perceive and perhaps even create an atmosphere of oneness wherein a force of order and organization can put each element in its true place, and out of the chaos existing at this hour, make a new, harmonious world surge forth.
The Supramental Manifestation, (Cent. Ed. XVI, pp. 33-36.)
0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
Something quite curious took place during a recent meditation. I no longer recall when exactly, but it was at a time when there were many visitors, for the courtyard was full. After perhaps no more than a few minutes, I suddenly heard a distinct voice, coming from my right, say OM, like that. And then a second time, OM. What an impact it had upon me! I felt an emotion here (gesture towards the heart) as I have not felt for years and years and years. And all, all, all was filled with light, with forceit was absolutely marvelous. It was an invocation, and during the whole meditation the Presence was resplendent.
I said to myself, Who could have done that? I was not sure if only I had heard it, so I asked. The reply was, But it was the ship leaving! There was actually a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone there and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could call an atheistic silence. Because people here are so afraid of following tradition, of being the slaves of the old things, that they cast out anything closely or remotely resembling religion.
--
And then I wondered, If we were to repeat the mantra we heard the other day4 (Om Namo Bhagavateh) during the half-hour meditation, what would happen?
What would happen?
0 1958-07-06, #Agenda Vol 01, #unset, #Zen
You see, this is how it happened: theres this Ganesh2 We had a meditation (this was more than thirty years ago) in the room where Prosperity3 is now distributed. There were eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the different flowers I had put there. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds wealth), I thought, Isnt this whole story of the god with an elephant trunk merely a lot of human imagination? Thereupon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist!Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.
--
But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
0 1958-08-29, #Agenda Vol 01, #unset, #Zen
(Note written by Mother after an experience She had during a playground meditation when Swami J.J. was present. It was this swami with whom Satprem journeyed in the Himalayas to receive tantric initiation.)
[Satprem would later part company with this Swami and follow a thorough tantric discipline with another guru who will henceforth be called X in the Agenda.]
--
At the Thursday evening meditation, he appeared as the Guru of Tantric Initiation, magnified and seated upon a symbolic representation of the forces and riches of material Nature (in the middle of the playground, to my left), and he put into my hand something sufficiently material for me to feel the vibrations physically, and it had a great realizing power. It was a kind of luminous and very vibrant globe which I held in my hands during the whole meditation.
S, who was sitting in front of me, spontaneously asked me afterwards what I had been holding in my hands during the meditation, and she described it thus: It was round, very soft and luminous like the moon.
The Swami brought back various objects and souvenirs from the Himalayas which he presented to Mother.
0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
As soon as I sit for meditation, as soon as I have a quiet minute to concentrate, it always begins with this mantra, and there is a response in the body, in the cells of the body: they all start vibrating.
This is how it happened: Y had just returned, and he brought back a trunk full of things which he then proceeded to show me, and his excitement made tight, tight little waves in the atmosphere, making my head ache; it made anyway, it was unpleasant. When I left, just after that had happened, I sat down and went like this (gesture of sweeping out) to make it stop, and immediately the mantra began.
It rose up from here (Mother indicates the solar plexus), like this: Om Namo Bhagavateh OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH. It was formidable. For the entire quarter of an hour that the meditation lasted, everything was filled with Light! In the deeper tones it was of golden bronze (at the throat level it was almost red) and in the higher tones it was a kind of opaline white light: OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH.
The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration as if the entire body were swellingit became overwhelming. I felt that it would all burst.
0 1958-11-02, #Agenda Vol 01, #unset, #Zen
Last night, I thought, My god! If I have to Individually, with this one or that one, by selecting the best, I could get somewhere, but this this mass.1 Swami had told me sohe told me immediately after his first meditation (collective meditation at the Ashram playground), he told me, The stuff is not good! (Mother laughs)
I didnt press the matter.
0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
0 1958-11-08, #Agenda Vol 01, #unset, #Zen
It lasted for quite some time, for the rest of the meditation.
It seemed to contain a whole wealth of possibilities, and all this that was formless had the power to become form.
--
Yes, it was not a willed experience, for I had not decided I would do this. It did not correspond to an inner attitude. In a meditation, one can decide, I will meditate on this or on that or on something else I will do this or that. For meditations, I usually have a kind of inner (or higher) perception of what has to be done, and I do it. But it was not that way. I had decided: nothing, to decide nothing, to be like that (gesture of turning upwards).
And then it happened.
--
And I was not imagining nor objectifying it; I was living it with easewith a great ease. And it lasted until the end of the meditation. When it gradually began fading, I stopped the meditation and left.
Later, after I returned (to the Ashram), I wondered, What was that? What does it signify? Then I understood.
0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
Mother withdrew on December 9. In fact, She had been unwell for already more than a month before withdrawing. On November 26, the last 'Wednesday class' took place at the playground; on November 28 the last 'Friday class', on December 6, the last 'Translation class'; on December 1, the end of Mother's tennis and the last visit to the playground. On December 9, She again went down for the meditation around the Samadhi. From December 10, Mother remained in her room for one month. A great period had come to an end. Henceforth, She would only go out of the Ashram building on rare occasions.
A disciple
0 1959-01-06, #Agenda Vol 01, #unset, #Zen
And it happened just as I was despairing of ever getting out of it. I seemed to be touching a kind of fundamental bedrock, so painful, so suffering, and full of revolt because of too much suffering. And I saw that all my efforts, all the meditations, aspirations, mantras, were only covering up this suffering bedrock without touching it. I saw this fundamental thing in me very clearly, a poignant knot, ever ready for an absolute negation. I saw it and I said to you, Mother, only your grace can remove this. I said this to you in the temple that morning, in total despair. And then, the knot was undone. Xs action contri buted a lot, with your grace acting through him. But truly, I have traversed a veritable hell this last while.
X continues his work on me daily; it is to last 41 days in all. He told me that he wants to undo the things of several births. When it is over, he will explain it all to me. I do not know how to tell you how luminous and good this man is, he is a very great soul. He is also giving me Sanskrit lessons, and little by little, each evening, speaks to me of the Tantra.
0 1959-04-23, #Agenda Vol 01, #unset, #Zen
I hope you wrote to X that it is agreed, that we expect him with his family early in the morning of the 30th, and that I am looking forward to our daily morning meditation during his stay.
Do tell him that all is well, that we are awaiting his arrival and that I am looking forward to these meditations.
With you always, with love and care.
0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
In fact, you can immediately see the difference between those who have a mantra and those who dont. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them remains hazy and vague. Whereas the japa imparts to those who practice it a kind of precision, a kind of solidity: an armature. They become galvanized, as it were.
Original English.
0 1959-06-03, #Agenda Vol 01, #unset, #Zen
Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
--
For you, I fully approve of what he told you. Fervently, and with all my love, I pray that he will succeed in what he wants to do during these 45 days of meditation. This is really what I was counting on.
For what occurred here, I can say only one thing: when the Supreme Lord wants to save someone, He clothes his will in every appearance necessary.
0 1960-01-31, #Agenda Vol 01, #unset, #Zen
When I began the readings from the Dhammapada, I had hoped that my listeners would take enough interest in the practical spiritual side for me to read only one verse at a time. But quite quickly, I saw they found this very boring and were making no effort to benefit from the meditation. The only solution then was to treat the matter as an intellectual study, which is why I started reading chapter by chapter.
***
0 1960-05-16, #Agenda Vol 01, #unset, #Zen
In the early part of the century, I wrote Prayers and meditations, and I too spoke of Him; but I wrote that with all my aspiration, all my sincerity (at least with all the sincerity of the conscious parts of my being) and I locked it up in a drawer so that no one would see it. It was Sri Aurobindo who later asked me to publish it, for it could be useful If I knew then, fifty years ago, what I know now, I would have been crushed! All this shame, all this unworthiness
After all, its good to know gradually, good to have some illusionsnot for the sake of illusions but as a necessary step along the way.
0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
This experience last night also enabled me to understand what X had felt during one of our meditations. He had explained his experience by way of saying that I was this mystic tree whose roots plunge into the Supreme and whose branches spread forth over the world,3 and he said that one of these branches had entered into himand it had been a unique experience. He had said, this is the Mother.
And now I understand that what he had seen and translated by this Vedic image was that kind of perpetual flood.
0 1960-06-07, #Agenda Vol 01, #unset, #Zen
But just now You see, when I am in contact with younot when were sitting together, but at the balcony or at the meditation or at any time at allthis contact is very good, very good, very luminous and clear. I wrote you that, and its getting more and more tangible. But when were HERE together, it feels as though it doesnt move Something is preventing it from taking place HERE. So when you spoke (it was when you made a face), I looked.
It gives me the impression of something like Yes, thats it, like a cavemanOh (Mother speaks mockingly), surely one of the cave artists or poets or writers! The intellectual life of the caves, I mean! But the cave happens to be low and when youre in it, you are like this (Mother stoops over), but the whole time you want to stand up straight. That makes you furious. Thats exactly the feeling it gives menot a cave meant for a man standing on his two feet; its a cave for a lion or for for any four-legged animal.
--
The disciple means in meditationto imagine Mother in her physical form or to use her physical form as an 'object' of meditation. In fact, he was very afraid of getting caught.
***
0 1960-09-20, #Agenda Vol 01, #unset, #Zen
When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
But when I did that, I saw what X wanted to do for me. As a matter of fact, I recalled that when we first met I had told him that everything was all right up to this point (Mother indicates the region above the head), but below that, in the outer being, I wanted to hasten the transformation, and things there were difficult to handle.
--
Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the opposite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! All the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Everything inside was beautiful, but that There was a very large cube right at the top, I recall, bordered by a purple line, which is a line of powerall this was quite luminous. It looked like a pyramid; the smaller cubes formed a kind of base, the lower part of which faded into something cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
--
I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day before; I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the resolve to remain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! All the pain was gone, there was nothing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.
And he isnt aware of this, actually, he isnt aware at all. If he were told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we are always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gesture towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things are, you know. And now I feel my limits, which are the limits of the world as it is at present, but beyond that theres an unmanifested immensity, eternity and infinityto which we are closed. It merely seeps init is not the great opening. What I am trying to bring about is the great opening. Only when it has opened wide will there really be the (how should I put it?) the irreducible thing, and all the worlds resistance, all its inertia, even its obscurity will be unable to swallow it up the determining and transforming thing I dont know when it will come.
0 1960-10-15, #Agenda Vol 01, #unset, #Zen
Of course, I dont say, All right, now lets meditate! So on his birthday Ill have to sit down and tell him, Now we are going to meditate that way hell feel sure. What childishness!
Its so funny the thing in itself doesnt exist for people. Whats important to them is their attitude towards the thing, what they think of it. How odd!
0 1960-10-22, #Agenda Vol 01, #unset, #Zen
I entered into your sleep last night. I saw you and told you certain things, I even gave you some explanations: You see, you must do it this way you must go like this I also said, One day, we shall meditate together. But more precisely, you had once spoken to me about the problem in your physical mind that it keeps on turning interminably and you had told me that it happens during your japa. So last night I told you, I would like you to do your japa for a few minutes with me one day so that I may see what goes on inside you, in your physical mind.
But I wasnt speaking to you with words Everything I see at night has a special color and a special vibration. Its strange, but it looks sketched When I said that to you, for example, there was a kind of patch,1 a white patch, as I recallwhite, exactly like a piece of white papera patch with a pink border around it, then this same blue light I keep telling you aboutdeep blueencircling the rest, as it were. And beyond that, it was swarminga swarming of black and dark gray vibrations in a terrible agitation. When I saw this, I said to you, You must repeat your mantra once in my presence so that I may see if there is anything I can do about this swarming. And then I dont know whyyou objected, and this objection was red, like a tongue of fire lashing out from the white, like this (Mother draws an arabesque). So I said, No, dont worry, it doesnt matter, I wont disturb a thing2! (Mother laughs mischievously)
--
What if we meditated a little.
Sit as you normally do and forget that Im here!
(After the meditation)
Im going to tell you what I sawits very interesting. First, emanating from here (Mother indicates the chest), a florescence of every color like a peacocks tail spread wide; but it was made of light, and it was very, very delicate, very fine, like this (gesture). Then it rose up and formed what truly seemed like a luminous peacock, up above, and it remained like that. Then, from here (the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a callthis lasted the longest. And then, in response, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times more towards white, at times more golden, at times with a tinge of pink. And all this was descending, descending into you. And here (the chest), it changed into this same deep blue light, with a powdering of green light inside itemerald green. And at that moment, when it reached here (the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, there was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very serene and pure and luminous. And then that changed into a temple, and inside the temple there seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it grew into a magnificent edifice and settled in with an extraordinary power. And it remained motionless.
0 1960-10-30, #Agenda Vol 01, #unset, #Zen
(After a meditation with Mother on the occasion of the disciple's birthday. At the outset of the conversation, Mother had given the disciple a small leather wallet with an Egyptian fresco depicted on it.)
Let me see the wallet (Mother looks at it) Ah, so that has nothing to do with it!
As soon as the meditation began, I started seeing quite familiar scenes from ancient Egypt. And you, you looked a little different, but quite similar all the same The first thing I saw was their god with a head like this (gesture of a muzzle), with a sun above his head. A dark animal head with I know it VERY WELL, but I dont remember exactly which animal it is. One is a hawk,1 but the other has a head like (Mother makes the same gesture)
Like a jackal?
--
But I found this interesting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gesture indicating a block of silence descending).
And then there came a long moment of absolutely motionless contemplation with something that now escapes meit may come back.
--
When I meditate with you When Im alone, there is never this power, this Its something else Sometimes its strong but it always lacks this particular quality. There are powerful moments when Im alone, but not like this.
Of course! Im also with you there in your room when you meditate, but it does make a difference
The physical vibration is important. The circumstances relating to the work of transformation make the physical vibration important. I feel it, for as soon as I want to do something with someone on the physical plane (physical, mind you), it all comes into the body. And the body is simply seized I see that absolutely physical vibrations are being used all the time. Its really so different. All the work which is done at a distance (gesture indicating action stemming from the mind)it acts, of course, but
--
But its still not luminous in the dark. What is normally luminous in the dark is something else I had that when I was working with Theon (after returning to France, we had group meditationsthough he didnt call it meditation, he called it repose, and we used to do this in a darkened room), and there was it was like phosphorescence, exactly the color of phosphorescent light, like certain fish in the water at night. It would come out [of the body], spread forth, move about. But that is the vital, it originates in the vital. It is a force from above, but what manifests is vital. Whereas now it is absolutely, clearly the golden supramental light in an extraordinary pulsation, vibrant in intensity But probably it still lacks a what Theon used to call density, an agent that enables it to be seen in the dark and then it would be visibly gold, not phosphorescent.
But it is very, very concrete, very material.
--
And the experience just now (during meditation) was somehow mixed with what I usually see at night (it was not a combinationor maybe it was a combination ), for it had that same light It was a kind of powdering, even finer than tiny dotsa powdering like an atomic dust, but with an EXTREMELY intense vibration but without any shifting of place. And yet its in constant motion Something shifting about within something that vibrates on the same spot without moving (something does move, but its subtler, like a current of tremendous power which passes through a milieu that doesnt move at all: rather, it vibrates on the same spot with an extreme intensity). But I dont exactly know how it is different from the present experience It becomes less golden at night, the gold is less visible, whereas the other colorswhite, blue and a sort of pinkare much more visible.
Oh, now I remember! It was PINK during the second phase, just afterwards, after Egypt! Oh, it was like like at the end of a sunrise when it gets very clear and luminous. A magnificent color. And it kept coming down and down, in a flood that part was new. Its something I see very rarely. It was not there at all the last time we meditated together. And it came filled with such a joy! Oh! It was absolutely ecstatic. It lasted quite a long time. And from there I went into this trance where I saw (laughing) that man congratulating you! I heard him say (his voice is what roused me from my trance, and then I saw him), Congratulations, its a great success! (Mother laughs)
Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to restrict nor contain nor veil myself. Its nice.
And I see whats coming down; its good.
0 1960-11-26, #Agenda Vol 01, #unset, #Zen
Your force cured me in one hour in a spectacular way. I would understand if you had merely cured my flu, for thats something more general, and with a good general vibration it can be removed; but the force acted with an astonishing precision and accuracy: first it wiped out my flu, then it touched a toothache thats been hurting for the last three days, and in five minutes that was gone. Finally, I had a pulled ligament which for three or four years now has periodically given me pain (a thigh ligament where it joins the pelvis, to be precise) and this last week it was hurting so much that I found it difficult to sit cross-legged for meditation. And then I felt the force come and touch just there, exactly at this point, and the pain vanished. And yet the problem was of an organic nature, not some general illness!
(Mother remains silent a moment, then says:)
0 1960-12-02, #Agenda Vol 01, #unset, #Zen
(After meditating together)
A sort of unification is taking place [in you], as if you had become a more uniform whole within-without. I dont know how to explain thisit feels more unified, more organizeduniform. Not some parts more developed and others less so, some more luminous and others less so; its much more uniform, and uniform even in the vibration, a kind of really a uniformity in all its movements, responses, vibrations, light. And this kind of powdering of the new light which I see is much more widespread. Its as if everything, everything what is happening is really a work of unifyingstabilizing, unifying. And this powdering of golden light has completely enveloped you, with this same blue light in your japa, with different intensities of powerboth are there. Like a unifying of the consciousness, as if all the less receptive elements were starting to open, thereby creating a much more homogeneous whole. I dont know how your nights are, but
0 1960-12-13, #Agenda Vol 01, #unset, #Zen
Now X is coming, and these days of meditation with him.2 What is going to happen? By the way, he no longer writes that hes coming to help the Ashram. He wrote to Amrita that hes coming to have the opportunity (I cant exactly remember his words) anyway, to take advantage of his meditations with me so that he can make the necessary transformations! Quite a changed attitude. I had several visions concerning him which Ill tell you later.
Later, Mother added the following: 'In this regard I don't know where, but somewhereSri Aurobindo spoke of this physical mind, and he said that there was nothing you could do with it; it must only be destroyed.'
--
The tantric guru. During his periodic visits to the Ashram, Mother used to give him almost daily meditations.
***
0 1960-12-23, #Agenda Vol 01, #unset, #Zen
(Mother arrives from a meditation with X, the tantric guru)
I come empty-handed
--
I sat down shortly before ten oclock for meditation. I was in my normal state and I was interested to see if there would be any difference from earlier times. And really, at first there was no difference at all. Then slowly, slowly, I felt this type of smiling and serene peace that I live in entering into the body. The cells are still not always conscious of it (sometimes they feel a sort of tension of life I dont know what to call it). Theyre conscious of their existence and of what it means and of the Energy that is acting (yes, conscious of the Action and the Energy that acts), but during the meditation THAT descended and there was an extraordinary relaxation. Not the relaxation that comes with surrender,1 which I normally feel before sleeping, but the relaxation that comes from a kind of serene, immutable and eternal joy. At that moment the body felt it could remain like that forever! Oh, how nice I feel! it said. And as a matter of fact, Im not sure but I think he felt the meditation was over, whereas I was still I felt him stirring, so I stopped.
There was a marked difference.
--
I came here in that state directly after the meditation, and when I sat down You see, I didnt even have the (naturally there is no question of idea) I dont know, not even the instinct to pick up a flower for you, you understand? And when I sat down here, the consciousness of the column of Light started coming. There was no more personality, no more individuality: there was only a column of Light descending right into the very cells of the body and thats all.
Then it gradually became conscious of itself, conscious of BEING this column of Light. And then the ordinary consciousness slowly returned.
--
Its interesting for me to come here soon after the meditation, for its as if I were objectivizing my experience. Otherwise Id be within, like that (gesture), and theres no longer any (you see, I say Ibut at that moment it doesnt exist!) and even THE BODY feels this way, a kind of immutable and beatific eternity, and thats all.
I tell you, not even When I arrived, I said to you, My hands are empty; merely the contact with your atmosphere made me say it. But otherwise the my, the handsnone of it had any meaning.
0 1960-12-31, #Agenda Vol 01, #unset, #Zen
Lets see How many months has it been? I havent touched this instrument for at least eight months! And now tomorrow I have to playdont feel like it. Anyway, since I must, I must! Well meditate on it (the New Years Message1)you know what it is, for we worked on it together and then Ill see if something comes.
(silence)
--
X seemed happy about his visit this time. We had long meditations of half an hourhe never seemed to want to leave at all! There was above all a kind of extremely calm universalization. An absolute and universal calm in all the cells of the body. I dont know if it was only me, but it seemed he was in the same stateunable to move, quite content, smiling. Once I heard the clock chime, and as I thought it was time and that perhaps he was ready to leave, I looked; he had removed the mala3 that he wears around his neck and I found him doing japa. As soon as he saw me looking, he quickly put it back on!
But whats most surprising is that with me, not a word, nothing, neither he nor I. And it seems to be just as comfortable for him as it is for me!
0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
Saraswati represents the universal Mother's aspect of Knowledge and artistic creativity. On this occasion, Mother would go down to the meditation Hall and the disciples would silently pass in front of her to receive a message. This year they would receive a folder containing five photographs of Mother.
Savitri, Vol. 29, XI.I.702.
0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
I think it would be wiser if I went back upstairsalthough if I leave here too early, people will be waiting for me and Ill have to see them before going up. We could meditate a little; as soon as I meditate, everything is fine.
( meditation)
0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
One day I will find his photo and show it to you; he is there with a big dog he called Little Boy, a dog that could exteriorizehe would dream and go out of his body! This dog had a kind of adoration for me. (I should mention that at a fixed time in the afternoons I used to meditate and go into trance. When it was finished I would go out walking with Theon, and the dog always came with us, usually coming to fetch me in my room.) One day I was lying on a divan in trance when I felt his cold muzzle nudging my hand to wake me. I opened my eyes no dog. Yet I had positively, clearly felt his cold muzzle. So I got ready, went downstairs, and who did I find fast asleep on the landing but Little Boyhe was in trance as well! He had come to wake me in his sleep. When I reached the landing he woke up, shook himself and trotted off.
It was an interesting life.
0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
Before that experience, as part of the attack, I also got a sore throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even before, when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came here. But its nothing.
X told me he has been doing something for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He replied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw before [during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I reserve my judgment because I dont know personally. But this is what X said, and hes going to redouble his efforts.
--
When I came down this morning I didnt want my cold to disturb the meditation with X, and this immobility came (Mother brings down her fists, showing a solid mass descending). Its what he uses for healing and I must say that the same thing happens to me, even when it doesnt come from him: a Force that seizes everything, stops everythingno more vibrations, an immobility.
I had told N. to knock at the door when he arrived with X, but he didnt do itluckily I heard the door opening. I stood up, still in that state and almost fell over! X must have thought I was having a spell of weakness or something, because I was holding onto the arms of the chair, and when I took his flowers, my hands were trembling I wasnt in my body. And afterwards, ah, what a concentration! We remained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside before coming here, and you must have seen how I was when I arrived: like a sleepwalker! I said to the people I passed in the corridor, Im coming back, Im coming back! Thats all I could say, like an idiot.
0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
(On the previous day, Satprem had written a letter to Mother complaining of never having any concrete experiences. After a meditation together, this is what Mother replied.)
[This letter has disappeared.]
Its not that you dont have experiences! You even have access to regions where people very rarely go; you are capable of receiving light, intuitions, revelations but this is probably so normal for you that you dont notice it! I came to meditate with you especially to see what was preventing you from being conscious. And on your right side, I saw a sort of crystallization somewhat as though you were inside a statue.
It seemed made of transparent alabasterhard, harder than stone. It was the result of an individualization that was my impressionan individualization that has become very hardened. It has tried to become entirely transparent but has no tangible contact with thingsthings enter only through the higher regions, through intellectual perceptions (not intellectual, a sort of mental vision). And I began to bang on it!
--
Strangely enough, Ive received the same complaint from S. He says, I dont have any experiences. What kind of experience do you have? I asked. He replied, I sit in meditation and what comes is peace, peace, peace its always the same thing!(Some people would be very happy with that, but him.) I asked him, What experience do you want? To be conscious, he told me, to be conscious of the Divine, conscious of the divine Presence! And I always answer him, Its because your mind is barricaded. (Mother forms a geometrical figure) He is so convinced that he knows! He tells me, No! Its not that. He doesnt believe me!
At any rate, I have had no results with him, nor with X.
0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother brings along a note she had written the same morning concerning a meditation with X, the tantric 'guru':)
The extreme subjectivity of experiences is very disconcerting.
--
For a long time X has said nothing about his meditations with me, but just yesterday he told N. that he had some difficulty at the start of the meditation due to the presence of an adverse force, and it took him five minutes to overcome it!
Evidently he was in a completely different state of consciousness.
--
You know he said someone has been doing black magic against me; but I have never felt anything of the sort in the room where we meditate, because I make a point of coming half an hour early and this of course clears the atmosphere: everything is always ready when he arrives, in silence, in perfect peace. Hasnt he always told you that when he comes into that room he enters another world, like Kailas?1 And thats the way it has always been. If there has been a change, its that now its even more like thatbecause (how to put it?) its more stable. Before, it fluctuated a bit: it came, went, came. But now its like a tranquil mass (Mother lowers her arms) that doesnt stir. Yesterday in particular, this was the experience: I felt him coming (when he is about to come in, I always sense something drawing me outward a little so that I wont be completely in trance and can stand up), and this prayer came so spontaneously, oh! And then (laughing) in the afternoon N. tells me, Oh, X said he had some difficulty at the start of todays meditationa hostile force was present and it took him five minutes to clarify the atmosphere!
It gave me the impression you get in outer life: all the pieces more or less dovetail but with no inner unitytheres not ONE thing, not one, that is true, essentially and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
--
My bodys consciousness has changed that much I know. Not totally, of course, but enough to feel that theres no separation, that vibrations are unpartitioned there are no partitions! And I felt this very strongly with X: that when we were face to face in meditation there was no longer any difference between us, that this Vibration I was feelingthis Vibration of a strong and very solid, very balanced peacewas the same for him as for me. I didnt feel that I was here and he was there. I had only to shut my eyes and there was no difference between us. (This doesnt happen just with him: I feel it with everyone; but I am aware of how it is with others, I can sense why they dont feel it.) But I was under the impression that he, at least, would have felt it I must have been mistaken! This incident came to tell me I was mistaken.
Still, it surprises me. Because sitting in that room, one has the feeling (I say one, its probably I dont know what it is), I thought he had the same feeling I did: oh, it could last an eternity! Its like that: tranquil, tranquil, peaceful, balanced, strong. On other occasions there was a kind of movement: it came, went, came, went; but this time (Mother stretches forth her arms as if time had stopped) and I am like that (not the I here, the I above), I see it like that. Then just as the clock is about to strike, when the half-hour is finished, something comes and tells my body, Now! A tiny shock, and two or three seconds later the clock strikes. I always feel beforehand, Now its over. Otherwise there would be no reason for it to endits so peaceful! And not something diluted, as it were, but strong, compact. Compact. Then that tiny shock and the body comes to attention: Ah, Im going to have to move! And always after about two seconds, the clock strikes. I open my eyes, look at X and wait. Three or four seconds later, or after a minute or two, he opens his eyes, bows to me and gets up. Then I get up. Its always the same. So I dont know why. I dont understand what goes on in his consciousness. I no longer understand.
--
He doesnt speak about these things with N. Perhaps N. has confused two different times or. Because Xs way of expressing himself can seem very vague when you dont know him well, especially when it concerns time and place. This attack may not have occurred during the meditation with you, but beforeh and or elsewhere.
I dont know, because N. said quite categorically: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was present. N. was quite positive and I even made him repeat it. Are you sure, I asked him, that it didnt happen when X came to you? No, N. replied, X met that force THERE. He said THERE! Yet that it could have been there, with all the force, light and peace that descended is incomprehensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
It ruffles me because its like a negation of my power. Till yesterday I had never experienced anything of the kind! On the 29th, you know, it will be forty-seven years since I first came here3thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
I had another cat named Kiki. He had a wonderful color and was just like velvet. We used to have meditations and he would come, get up on a chair and go into trance; he would make the brusque movements of trance during the meditation. And I had to rouse him out of it, otherwise he wouldnt wake up!
Once this cat was stung by a scorpion. A foolhardy youngster, he used to play with scorpions. I had to rescue him one day; I came onto the verandah just when he was playing with a big scorpion. I caught the cat, put him on my shoulder and killed the scorpion. But another time I wasnt there, and he was stung. He came inside, done for. I clearly saw the signs that he had been poisoned by a scorpion. I put him on a table and went to call Sri Aurobindo. Kiki has been stung by a scorpion, I said. (He was dying, almost in a coma.) Sri Aurobindo pulled up a chair, sat down facing the table and began to gaze at Kiki. This lasted about twenty or twenty-five minutes. Then suddenly the cat relaxed completely and fell asleep. When he woke up, he was entirely cured.
0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
Europeans dont have the inner sense at all. To them, everything is like this (gesture), a surfacenot even that, a film on the surface. And they cant feel anything behind. But its an absolutely real fact that the Presence is there I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is there. I have a Ganesh2 (I have been given several) and if I take it in my hand and look at it for a moment, hes there. I have a little one by my bedside where I work, eat, and meditate. And then there is a Narayana3 which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs are kept on a little table next to my bed, and I keep Ganapati and Narayana on top of them.) And no one touches them but me I pick them up, take a fresh handkerchief, and put them back again. Once I blended some nail polish myself, and before applying it, I put some on Ganapatis forehead and stomach and fingertips! We are on the best of terms, very friendly. So to me, you see, all this is very true.
Only.
0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
I know why I gave no explanations as I was speaking: because of the intensity of the experience. There is something like it in Prayers and meditations. I remember an experience I had in Japan which is noted there. (Mother looks through Prayers and meditations and reads a passage dated November 25, 1917:)2
Thou art the sure friend who never fails,
--
With the exception of the second asterisked passage, which was not included in his English version of selected Prayers and meditations, the following translations are Sri Aurobindo's.
'Homage' is used in the original text.
0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
So far, the meditations with X are much better than last time. Today especially it was very good.
Its a contemplation going right up to the Supreme, with a constant, continuous Descent: something which doesnt waver the whole time (doesnt waver I mean doesnt vary), during the whole meditation. But if I ask him what happened, hell tell me a little story!
Yesterday I saw N. and he told me, Oh! X had an experience during the meditation with you this morning. Ah! I said to myself, This is going to be interesting. (I was wrong to think so, by the way, even for a quarter of a second.) Yes, he told me, he saw what seemed to be a transparent golden veil descending over you; and by your side were flowers like roses, or colored like roses, with the feet of a child upon them.
All the psychics tell you such stories!
0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
(Following a meditation with X.)
Weve been having these meditations for four days now and this is the fourth day of total silencemotionless, soundless (I dont know if there is sound outside or not; I dont know anything). A complete immobility right to the end.
When all is immobile like that and nothing seems to happen, is something happening?
--
It was the dress I wear when I go out. Why? It must have had a meaning, although I must say I didnt exert myself to understand! I simply saw, smiled (it made me smile), and that was all. It was just before the meditation ended.
At any rate, its the fourth day of this same silence (Mother clenches her fists, as if to show a compact mass). Not only silenceimmobility (same compact gesture), WITHOUT TENSION, without tension, effortless, without anything; like a kind of eternityin the body.
0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
He might do this work in sleep, or sometimes in meditation, or in a kind of trance he enters intoit depends on the case.
I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
--
But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has called the higher hemisphere, there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light.
0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
I had a VERY interesting experienceit was last year or the year before, I dont recall, but after I retired to my room upstairs.6 You know that during pujas these goddesses come all the timethey dont enter the body and tie themselves to it, but they do come and manifest. Well, this time I think it must have been for last years pujaDurga came (she always arrives a few days in advance and remains in the atmosphere; she is present, like thisgesture as if Durga were walking up and down with Mother). I was in touch with her during my meditations upstairs, and this new Power in the body was in me then as it is in me now, and (how to put it?) I made her participate in this concept of surrender. What an experience she had, mon petit! An extraordinary experience of the joy of being connected with That. And she declared, From now on, I am a bhakta of the Lord.
It was beautiful.
--
I knew how it was with her because I remember the days when Sri Aurobindo was here and I used to go downstairs to give meditations to the people assembled in the hall. Theres a ledge above the pillars there, where all the gods used to sitShiva, Krishna, Lakshmi, the Trimurti, all of them the little ones, the big ones, they all used to come regularly, every day, to attend these meditations. It was a lovely sight. But they didnt have this kind of adoration for the Supreme. They had no use for that concepteach one, in his own mode of being, was fully aware of his own eternal divinity; and each one knew as well that he could represent all the others (such was the basis of popular worship,7 and they knew it). They felt they were a kind of community, but they had none of those qualities that the psychic life gives: no deep love, no deep sympathy, no sense of union. They had only the sense of their OWN divinity. They had certain very particular movements, but not this adoration for the Supreme nor the feeling of being instruments: they felt they were representing the Supreme, and so each one was perfectly satisfied with his particular representation.
Except for Krishna. In 1926, I had begun a sort of overmental creation, that is, I had brought the Overmind down into matter, here on earth (miracles and all kinds of things were beginning to happen). I asked all these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo, consent to come down into his body. It was on November 24th, and it was the beginning of Mother.8
--
After a while, I too began having meditations with people. I had begun a sort of overmental creation, to make each god descend into a beingthere was an extraordinary upward curve! Well, I was in contact with these beings and I told Krishna (because I was always seeing him around Sri Aurobindo), This is all very fine, but what I want now is a creation on earthyou must incarnate. He said Yes. Then I saw him I saw him with my own eyes (inner eyes, of course), join himself to Sri Aurobindo.
Then I went into Sri Aurobindos room and told him, Heres what I have seen. Yes, I know! he replied (Mother laughs) Thats fine; I have decided to retire to my room, and you will take charge of the people. You take charge. (There were about thirty people at the time.) Then he called everyone together for one last meeting. He sat down, had me sit next to him, and said, I called you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address yourselves to her; she will represent me and she will do all the work. (He hadnt mentioned this to me!Mother bursts into laughter)
0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
It was during this period that I used to go out of my body every night and do the work Ive spoken of in Prayers and meditations (I only mentioned it in passing).8 Every night at the same hour, when the whole house was very quiet, I would go out of my body and have all kinds of experiences. And then my body gradually became a sleepwalker (that is, the consciousness of the form became more and more conscious, while the link remained very solidly established). I got into the habit of getting up but not like an ordinary sleepwalker: I would get up, open my desk, take out a piece of paper and write poems. Yes, poems I, who had nothing of the poet in me! I would jot things down, then very consciously put everything back into the drawer, lock everything up again very carefully and go back to bed. One night, for some reason or other, I forgot and left it open. My mother came in (in France the windows are covered with heavy curtains and in the morning my mother would come in and violently throw open the curtains, waking me up, brrm!, without any warning; but I was used to it and would already be prepared to wake upotherwise it would have been most unpleasant!). Anyway, my mother came in, calling me with unquestionable authority, and then she found the open desk and the piece of paper: Whats that?! She grabbed it. What have you been up to? I dont know what I replied, but she went to the doctor: My daughter has become a sleepwalker! You have to give her a drug.
It wasnt easy.
0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
X has written expressing his gratitude for all the revelations OF THE SUPREME he has had during his meditations with me.
This is something new he has accepted, because the Supreme doesnt usually appear in tantrism they are in contact with the Shakti and dont bother about the Supreme. But here he has come to accept it.
0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Three or four years ago I had to make a little effort to meditate or give a meditation to someone in a very bad condition. But now absolutely no more effort. No effort at all. And I dont notice a bit when X is having difficulty, not a bit. I prepare myself as usual before he comes and as soon as he arrives, all I have to do is call (although generally thats not necessary); I call, and then I become blissful. And I havent found more difficulties in certain cases than in others I DONT FEEL THE RESISTANCE, neither in the atmosphere nor in people. The Force is imperative. Thats why I was so astounded those other times when he began to say he needed at least ten minutes to put himself into meditationit seemed fantastic to me! He said so himself, otherwise I would never have believed it.3
Well, we shall see.
0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
Ever since Ive known that Sri Aurobindo attached importance to this book, I have been doing a great deal of looking. I told you what I saw the other day, didnt I? You asked my advice in choosing the photos and you had picked the one of him in meditation [Sri Aurobindo on his bed after he left his body]. Earlier, I had seen the photo of him young; and while I was looking at it, Sri Aurobindo was there and he suddenly took me thousands of years into the future Ive told you about thisand said to me, The beginning of the legend. Then I understood that this was the right photo for the book.
Evidently he is making your book the starting point for all that will be thought and said and done upon earth on the intellectual plane. And I assure you that I am helping you and he is helping you!
0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
But between these two meetings he participated in a whole series of experiences, experiences of gradually growing awareness. This is partly noted in Prayers and meditations (I have cut out all the personal segments). But there was one experience I didnt speak of there (that is, I didnt describe it, I put only the conclusion)the experience where I say Since the man refused I was offering participation in the universal work and the new creation and the man didnt want it, he refused, and so I now offer it to God.6
I dont know, Im putting it poorly, but this experience was concrete to the point of being physical. It happened in a Japanese country-house where we were living, near a lake. There was a whole series of circumstances, events, all kinds of thingsa long, long story, like a novel. But one day I was alone in meditation (I have never had very profound meditations, only concentrations of consciousness Mother makes an abrupt gesture showing a sudden ingathering of the entire being); and I was seeing. You know that I had taken on the conversion of the Lord of Falsehood: I tried to do it through an emanation incarnated in a physical being [Richard]7, and the greatest effort was made during those four years in Japan. The four years were coming to an end with an absolute inner certainty that there was nothing to be done that it was impossible, impossible to do it this way. There was nothing to be done. And I was intensely concentrated, asking the Lord, Well, I made You a vow to do this, I had said, Even if its necessary to descend into hell, I will descend into hell to do it. Now tell me, what must I do?The Power was plainly there: suddenly everything in me became still; the whole external being was completely immobilized and I had a vision of the Supreme more beautiful than that of the Gita. A vision of the Supreme.8 And this vision literally gathered me into its arms; it turned towards the West, towards India, and offered meand there at the other end I saw Sri Aurobindo. It was I felt it physically. I saw, sawmy eyes were closed but I saw (twice I have had this vision of the Supremeonce here, much later but this was the first time) ineffable. It was as if this Immensity had reduced itself to a rather gigantic Being who lifted me up like a wisp of straw and offered me. Not a word, nothing else, only that.
Then everything vanished.
--
Mother is probably alluding to this passage in Prayers and meditations (September 3, 1919): 'Since the man refused the meal I had prepared with so much love and care, I invoke the God to take it.'
See conversation of November 5, 1961.
Perhaps Mother is alluding to this passage from Prayers and meditations (October 10, 1918): 'My Father smiled at me and gathered me into his powerful arms....'
***
0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
And in the experience there was no difference between my physical and my inner being (actually, its that way more and more for me); even physically, externally, there was a kind of love full of adoration, and so spontaneousnot even any sense of wonder! And there was such a formidable Power in it, formidable from the standpoint of the entire earth. It lasted one hour. After an hour, the experience slowly began to fade (it had to fade for purely practical reasons). But it left me so confident of a radical changenot a total change, for it wasnt permanent but so radical that even outwardly, way down below in me, something was saying, Ah, how will the meditations with X be now? I caught Myself not thinking, not myself: someone thought like that, somewhere way down below. This pulled me out of the experience and I wondered, Thats strange, whos thinking like that? It was one of the personalities4 (in terms of work, its the one that gives each action its proper place), someone way down below, spontaneously feeling: But thats going to change the meditations! What will they be like now? When I returned and began to look at things with the usual discernment, I told myself that perhaps there actually will be a change.
But truly, EVERYTHING was changed at that moment: something was achieved. It was the perception of Power the Power that comes from Love (what Love is to the Supreme Consciousness, which has nothing to do with what we usually mean by the word love). And it was it was simple! None of those complications resulting from thought, intellect, understandingall that was gone, all gone. A formidable Power! And it made me understand one thing, that the state I had been put in (by the Lord of Yoga, in fact) was for obtaining the particular power that comes through an identity with all material things, a power possessed by certain personsnot always yogis, certain mediums, for instance. I saw it with Madame Theon: she would will a thing to come to her instead of going to the thing herself; instead of going to get her sandals when she wanted them, she made the sandals come to her. She did this through a capacity to radiate her mattershe exercised a will over her matterher central will acted upon matter anywhere, since she WAS THERE. With her, then, I saw this power in a methodical, organized way, not as something accidental or spasmodic (as it is with mediums), but as an organization of Matter. And so I began to understand: With this comes the power to put each thing in its place! provided one is universal enough.
0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
Japa, like meditation, is a procedureapparently the most active and effective procedure for joining, as much as possible, the Divine Presence to the bodily substance. It is the magic of sound, you see.
Naturally, if theres also an awareness of the idea behind it, if one does japa as a very active CONSCIOUS invocation, then its effects are greatly multiplied. But the basis is the magic of sound. This is a fact of experience, and its absolutely true. The sound OM, for instance, awakens very special vibrations (there are other such sounds as well, but of course that one is the most powerful of all).
--
And if one adds to this, as I do, a mantric program, that is, a sort of prayer or invocation, a program for both personal development and helping the collective, then it becomes a truly active work. Then theres also what I call external work: contact with others, reading and answering letters, seeing and speaking to people, and finally all the activities having to do with the organization and running of the Ashram (in meditation this work becomes worldwide, but physically, materially, it is limited for the moment to the Ashram).
In the course of my observation, I also saw the position of X and people like him, who practically spend their lives doing japa, plus meditation, puja,4 ceremonies (I am talking only about sincere people, not fakers). Well, thats their way of working for the world, of serving the Divine, and it seems the best way to themperhaps even the only way but its a question of mental belief. In any case, its obvious that even a bit of not exactly puja, but some sort of ceremony that you set yourself to dohabitual gestures symbolizing and expressing a particular inner statecan also be a help and a way of offering yourself and relating to the Divine and thus serving the Divine. I feel its important looked at in this waynot from the traditional viewpoint, I cant stand that traditional viewpoint; I understand it, but it seems to me like putting a brake on true self-giving to the Divine. I am speaking of SELF-IMPOSED japa and rules (or, if someone gives you the japa, rules you accept with all your heart and adhere to). These self-imposed rules should be followed as a gesture of love, as a way of saying to the Divine, I love You. Do you see what I mean? Like arranging flowers in a certain way, burning incense, dozens of little things like that, made beautiful because of what is put into themit is a form of self-giving.
Now, I think that doing japa with the will and the idea of getting something out of it spoils it a little. You spoil it. I dont much like it when somebody says, Do this and you will get that. Its trueits true, but its a bit like baiting a fish. I dont much like it.
0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
I always have the most acute experiences when I am getting ready to go down for the balcony [darshan]. Thats when they come, during the most prosaic part of daily life. When I am meditating or walking or even seeing someone, its different: physical things fade away, they lose their significance. But in this case, its when I am in the very midst of physical life.
It was odd this morning because on one side I felt (one sideits not even a side; I dont know how to explain, they are both together) the body was unwell, most unharmonious (someone in an ordinary consciousness would have said the body was ill, or at any rate very weak, very not at all in good condition), and simultaneously, in the SAME PHYSICAL SENSATION: a glory! A marvelous glory of blissfulness, joy, splendor! But how could the two be together?
0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
But it has become such a delicate play! A MINUTE thing, minute, can throw everything out of gearone simple ordinary movement. If through habit you slip back into the ordinary functioning (these are infinitesimal things, not easily seen, subtle, tenuous; one must be very, very, VERY alert), if this happens, the whole new thing stops. Then you have to wait. Wait until the ordinary functioning consents to stop, and that means meditating, entering into contemplationgoing over the whole path again. Then, when you have caught hold of That again and can stay there for a few seconds, sometimes a few minutes (its marvelous when it lasts a few minutes). And then it gets jammed again and everything has to be done over.
I am not saying this to discourage you, but to tell you that one must really and truly be patient. The only possible way to do it is in a sort of passivity: not to WANT the resultWANTING the result brings in an ego movement which spoils it all.
0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
But the reason behind the idea was my physical condition. I hadnt thought of Sujata at first; I simply saw I dont know. Im tired all the time, its true. My reserves are all used up. Anything extra exhausts me. And on top of it, theres also a discouraging psychological state. For one thing, my nights are totally unconscious the mind turns round and round and I cant sleep. My meditations are always the same. You know, the feeling of nothing, nothing, nothing. So I think the cause of all this lies in the kind of physical life I lead.2
A lack of vitality.
--
But whats behind my totally unconscious nights? Behind the total absence of anything at all in my meditations?
(After a silence) Thats something you have to sense for yourself, isnt it?
--
And this blockage in my meditationsis it also due to this special work? I have a sort of feeling that Ive already had those yogic realizations, you see
Yes, of course!
0 1962-05-29, #Agenda Vol 03, #The Mother, #Integral Yoga
No, its solely a question of health. If I could. Listen, I also had a longing to go to the Himalayas, I had a great longing for it when I was in France. When I came here the first time it was fine, I was very happy, everything was beautiful, everything was perfect, but oh, to go to the Himalayas for a while! (I have always loved mountains.) I was living over there in the Dupleix house, and I used to meditate while walking back and forth. There was a small courtyard with a dividing wall, and shards of glass were stuck on top of the wall to keep out thieves. And I was meditating meditating on the spiritual lifewhen suddenly something caught my eye: a ray of sunlight on a sharp piece of blue glass on top of the wall. And positively, spontaneously, without thinking or reflecting or anything I saw the summits of the Himalayas: I was on the summits of the Himalayas.
It lasted more than half an hour. It was a marvelous mountain scene, with mountain air and the lightness of the mountainsit was all there. The splendor of sunlight on the Himalayan peaks.
--
I was given a similar experience with the sea. In the house where I distribute prosperity1 theres a veranda with a little nook, and set in the nook is a window (not a window, actuallyan opening), and through the opening you can glimpse a patch of sea, no bigger than this (gesture). And at that time too the body was feeling closed in, a little weary and confined. I used to give meditations to about twenty people on the veranda (afterwards I would always tell Sri Aurobindo what had gone on). And one day, as I am walking across the veranda to give the meditation, I turn my eye and I see the sea. And suddenly it was all oceanic immensity and with a sense of free sailing, from one place to another. The sea breeze, the taste of the sea, and the sense of immensity, vastness, freedom something limitless. It lasted a quarter of an hour, twenty minutes. My body came out of it refreshed, as if I had gone for a long sail.
I want to emphasize that the effect is PHYSICAL: the experience is concrete and has a physical effect. Thats what I would like to give you.
--
But dont get into a meditation posture! And dont tense up; just let yourself go, as if you simply wanted to rest but not in an empty hole. To rest in a mass of infinite force a supple solidity.
( meditation)
0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
The only thing to do is not torment yourself and to say to the Lord (in all sincerity, of course), Its up to You. Rid me of this. And it is very effective. Very effective. At times I have had old things like that dissolved in a flash; certain inveterate little habitsso stupid, but so ingrained you cant get rid of them. Then, while doing japa or walking or meditating or whatever, suddenly the flame flares up and (you have really had enough of it; it disgusts you, you want it to change, you really want the change) and you say to the Lord, I cant do it on my own. (You very sincerely know you cant do it; you have tried and tried and tried and have achieved exactly nothingyou cant do it.) Well then, I offer it to YouYou do it. Just like that. And all at once you see the thing fading away. It is simply wonderful. You know how Sri Aurobindo used to take away someones pain? Its exactly the same. Certain habits bound up with the bodys formation.
One day I will certainly use the same method on those room changes, but for that it will have to become very clear and distinct, well defined in the consciousness. Because that change of room (intellectually you would call it a change of consciousness, but that means nothing at all; were dealing here with something very, very material) I have sometimes gone through it without experiencing ANY CHANGE OF EFFECT, which probably means I was centered not in the material consciousness but in a higher consciousness dwelling and looking on from elsewherea witness consciousness and I was in a state where everything flows flows like a river of tranquil peace. Truly, its marvelousall creation, all life, all movements, all things, and everything like a single mass, with the body in the midst of it all, blending homogeneously with the whole and it all flows on like a river of peace, peaceful and smiling, on to infinity. And then oops! You trip (gesture of inversion2) and once again find yourself SITUATEDyou ARE somewhere, at some specific moment of time; and then theres a pain here, a pain there, a pain. And sometimes I have seen, I have witnessed the change from the one to the other WITHOUT feeling the pains or experiencing the thing concretely, which means that I wasnt at all in the body, I wasnt BOUND to the body I was seeing, only seeing, just like a witness. And its always accompanied by the kind of observation an indulgent (but not blind) friend might make: But why? Why that again? Thats how it comes. Whats the use of that? And I cant catch hold of what makes it happen.
--
Did our meditation have any effect?
Did you feel anything?
0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
It must give a sort of woolly effect to someone not used to it. You know, when you want to draw your consciousness withinwhat people call concentrating for meditation, for instance, or japa, well, to the sharp-edged surface consciousness the movement of interiorization is like entering something not exactly smoky, because it isnt dark, but woolly: the feeling of something with no angles, no precise demarcations. Dont you have that impression when you concentrate?
I dont see anything when I concentrate.
0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
You see, the trouble is hes a man whose principles and education prevent him from believing in progress and transformation. He believes that if you fulfill the conditions you get the siddhi,3 and thats the end of it the goal is reached. He had already attained his goal before meeting us, and then he could have kept his distance, but he became intimately connected with something full of all kinds of difficulties (which we neither ignore nor call for), but its essentially a Power for progressan awesome force for progress. Well, when I saw that, I wondered, How can he possibly bear it? I thought he would keep his distance and not enter the atmosphere, but he did try to enterhe linked up with certain people, and particularly when he started meditating with me (he asked for it, not me), suddenly something responded. And that triggered the conflict in him. One part of his being has gone along with the Movement, while the other is left strandeddoesnt budge. That created a gap.
Of course, one has to be in a terribly superficial consciousness to react the way he did. He had a rather deep contact with you, and there were moments when he understood very well who you arehe knows, he told me so. Consequently, had he truly been in a yogic state, then even if you had done something tactless or wrong, he would have just smiled! He would have said, Oh, hes just impetuous, but I dont mind.
--
Tell me frankly, very frankly: does it help you or not [to meditate]? You can tell me anything you like that it doesnt help you, that it harms you; you can tell me whatever you like! It doesnt matter, I am not sensitive.
No, Mother.
--
Yes, but if I may say so, thats exactly what Ive been working towards all these years. I had read in Sri Aurobindo: mental silence, tranquillity, peace and so thats what Ive been striving for. I mean, I think Ive got it nowwhen I meditate, its tranquil.
Oh, yes! Certainly.
0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
This is something theyll understand that were not a bunch of defrocked monks meditating in a circle, but that all lifes activities are accepted and everyone keeps busy: the writer writes, the painter paints, the children do gymnastics; that, they will understand.
Ill say it, but later on, towards the end. After exploring these changes of consciousness, which after all are the very basis of the work, Ill show how they translate practically. But if i start with this right away, without explaining why its like that.
0 1962-07-14, #Agenda Vol 03, #The Mother, #Integral Yoga
And simultaneously there is an automatic perception of timeclock timewhich is rather curious (everything is regulated by the comings and goings of the people around me, you see: such a thing at this time, such a thing at that time), I dont need to hear the clock I am warned just before it strikes. I repeat one part of the japa in a particular way while lying down, because the Power is greater (these arent meditations, they are actions), and another part while walking. So I stay stretched out for a certain time, I walk for a certain time, and at a fixed hour this one goes, another comes, and so on. But none of them are people; I dont tell them so, but theyre not people: they are movements of the Lord. And its extremely interestingone of the Lords movements will have this particular character, another movement will have a different type of vibration, and they all harmonize very nicely into a whole. But I know what time it is just before the clock strikes: six oclock, 6:30, 7:00, 7:30, like that. Not with the words six, seven, but: its time, its time, its time. And along with thisthis clockwork precision I have that other notion of time which is quite different, its. Although its a very rigid convention, our time is a living formation with its own living power here in the world of action. The other time is the rhythm of consciousness. So according to the intensity of the Presence (theres a concentration and an expansion, I mean), according to this pulsationwhich can vary, its not regular and mechanicalwalking around the room takes either no time at all, or else an ENORMOUS amount of time. But this doesnt interfere with the other time, theres no contradiction. Our time is on a different plane, something far more external; but it has its usefulness and its own law, and the one doesnt hinder the other.4
And its gradually becoming foreseeable that.5
0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
But then what is this consciousness we feel like a force inside us? For instance, sometimes in meditation it rises, then descends; its not fixed anywhere. What is this consciousness?
The Shakti!
Some receive it from above; for others, it rises from below (gesture to the base of the spine). As I once told you, the old system always proceeds from below upwards, while Sri Aurobindo pulls from above downwards. This becomes very clear in meditation (well, in yoga, in yogic experience): for those who follow the old system, its invariably the kundalini at the base [of the spine] rising from center to center, center to center, until the lotus (in an ironic tone) bursts open here gesture at the crown of the head). With Sri Aurobindo, it comes like this (gesture of descending Force) and then settles here (above the head); it enters, and from there it comes down, down, down, everywhere, to the very bottom, and even below the feet the subconscientand lower still, the inconscient.
Its the Shakti. He said, you know (I am still translating it), that the shakti drawn up from below (this is what happens in the individual process) is already what could be called a veiled shakti (it has power, but it is veiled). While the Shakti drawn down from above is a PURE Shakti; and if it can be brought down carefully and slowly enough so that it isnt (how shall I put it?) polluted or, in any case, obscured as it enters matter, then the result is immediately much better. As he has explained, if you start out with this feeling of a great power in yourself (because its always a great power no matter where it awakens), theres inevitably a danger of the ego meddling in. But if it comes pure and you are very careful to keep it pure, not to rush the movement but let it purify as it descends, then half the work is done.
0 1962-07-28, #Agenda Vol 03, #The Mother, #Integral Yoga
The dates I am no good at dates! And I dont have any papers left to give me precise details. But the realization of the inner Divine must have been in 1911, because thats when I started writing my meditations.3 But since my earliest childhood, you know, this presence was always there, with an initial emphasis on consciousness, then on the vital and aesthetics, then on the mind and culminating here, in 1920, with action.
From 1911 or 12, up to 1914, there was the whole series of inner experiences, psychic experiences, preparing me to meet Sri Aurobindo (so this ran parallel to my mental development).
--
The first Prayers and meditations date from November 1912, but there may have been earlier ones among the numerous texts Mother destroyed.
***
0 1962-08-18, #Agenda Vol 03, #The Mother, #Integral Yoga
(Then Mother speaks of the collective meditation held on August 15, Sri Aurobindos ninetieth birthday.)
Mon petit, we had a meditation here on the 15th, at ten oclock.2 At a quarter to ten, I was sitting here at the table in a total silence. And then I cant say Sri Aurobindo came, for he is always here, but he manifested in a special way. Concretely, in the subtle physical, he became so tall that, sitting cross-legged as they do here, he covered the whole compoundeven extended a bit beyond it! He was literally sitting upon the compound; so to the extent that the people meditating were not closed, they were all inside him. He was sitting like that (not on their heads!), and I could feel (I was here, you see) the FRICTION of his presence in the subtle physicalan utterly physical friction! And I saw him (as you well know, I am not shut up in here [the body]), I saw him sitting there, very tall and perfectly proportioned; and then he started gently, gently descendingthis descent is what caused the frictiongently, very gently, so as not to give people a shock. Then he settled there and stayed for a little more than half an hour, a few minutes more, like that, absolutely still, but fully concentrated on all the people they were inside him.
I was sitting here smiling, almost almost laughing, really; you could feel him like that everywhere (Mother touches her whole body), everywhere. And with such peace! Such peace, such force, such power. And a sense of eternity, immensity, and absoluteness. A sense of absoluteness, as if all were fulfilled, so to speak, and one lived in Eternity.
--
One thing, though (he didnt inform me he was going to do it!)when I was told that people would be gathering for a half hour of meditation, at once something in me took it quite seriously: Very well. So I arranged everything for the meditation, and at about 9:45 I sat down at the table then it began. It took about five minutes to take shape. Ah! Then I understood.
He has given us a beautiful gift.
--
Ive asked no one, Ive told no one, I havent said anything about it, not a word; youre the first. When Pavitra came yesterday I smilingly asked him if hed had a good meditation, thats all. He said yes. So I told him, Well, Sri Aurobindo was sitting on you! (Mother laughs) I was sitting below, in Sri Aurobindos room, he replied. He was there too! I said (Mother laughs).
Personally I was immobilized. I had the experience of being completely immobilized.
0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
Yes, Mother, thats all right. But theres no outer encouragement. I have the feeling that nothing is happening I wake up each morning and theres nothing. I meditate, theres nothing theres never anything! Just the certainty that its the only thing worth doing.
But dont you see, mon petit: the unwavering Light above you (Mother gazes above Satprems head). Thousands of people would give anything for that!
0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
He came yesterday. The meditation was good in that it was very concentrated and silent, and he had an ascent like this (gesture of an upright triangle), with a point that was supreme (for him) and a descent of light. Very calm, very silent.
The doctor says he has the flumaybe he gave it to me I dont know.
0 1962-09-15, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont want English. I dont want English! And more and more, I dont want English. For instance, the English translation of Prayers and meditations is out of print and they wanted to reprint it. I said no: If you want, you can reprint what Sri Aurobindo HIMSELF translated (theres not much, just a thin volume). That, yes, because Sri Aurobindo translated it. But even at that, its not the same thing as my textits Sri Aurobindos, not mine.
Prayers and meditations came to me, you knowit was dictated each time. I would write at the end of my concentration, and it didnt pass through the mind, it just came and it obviously came from someone interested in beautiful form. I used to keep it under lock and key so nobody would see it. But when I came here Sri Aurobindo asked about it, so I showed him a few pages and then he wanted to see the rest. Otherwise I would have always kept it locked away. I destroyed whatever was leftthere were five thick volumes in which I had written every single day (there was some repetition, of course): the outcome of my concentrations. So I chose which parts would be published (Sri Aurobindo helped in the choice), copied them out, and then I cut the pages up and had the rest burned.
Thats a shame!
0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont have far to go on my translation of The Synthesis of Yoga (its going very quickly), and I have found what Ill do next. It will be something like those notebooks [Prayers and meditations]. I am going to take the whole section of Savitri (to start with, Ill see later) from The Debate of Love and Death to the point where the Supreme Lord makes his prophecy about the earths future; its longseveral pages long. This is for my own satisfaction.
I am going to translate it line by line (not word by wordline by line), leaving a space between each line; and when Ive finished I will try to recapture it in French (gesture of pulling down from above).
0 1962-10-20, #Agenda Vol 03, #The Mother, #Integral Yoga
(Mother goes into a long meditation, then suddenly comes out of it)
Its going well.
0 1962-10-24, #Agenda Vol 03, #The Mother, #Integral Yoga
(After listening to Satprem read his manuscript Mother enters into a long meditation.)
He always comes here when you read. And such peace is created when hes here, such peace; something so solid. Dont you feel it?
0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
But what I play isnt music, I dont try to play music: its simply a sort of meditation with sound.
I constantly hear something like great waves of music. I just have to withdraw a little, and there it is; I hear it. It is always there. It is music, but without sound! Great waves of music. And whenever I hear those waves, my hands get the urge to play. So I am going to make some experiments: be completely passive, hands inert, and try to transcribe it.
0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
Its like that famous Nirvanayou can find it behind everything. Theres a psychic nirvana, a mental nirvana, even a vital nirvana. I think I already told you about the experience I had with Tagore in Japan. Tagore always used to say that as soon as he started meditating he entered Nirvana, and he asked me to meditate with him. We sat together in meditation. I was expecting to make a very steep ascent, but he simply went into his MIND, and there (what I do, you see, is tune in to the person I am meditating with, identify with him thats how I know what happens). Well, he started meditating, and everything quite rapidly came to a halt, became absolutely immobile (this he did very well), and from there he sort of fell backwards, and it was Nothingness. And he could remain in that state indefinitely! We did in fact stay like that for a rather long time; I dont remember how long, three quarters of an hour or an hour, but anyway it was long enough. I was keeping alert the whole time to see if, by chance, he would go on into something else, but there he stayedhe stayed there nice and calm, without stirring. Then he came back, his mind started up again, and that was that.
I said nothing to him.
--
But I dont understand whats so great about Nirvana. I dont know whether I go into Nirvana, but when I sit in meditation and everything becomes still, wellso what? Nothings there any more! If thats what they call Nirvana, I dont see whats so great about it.
Do you remain conscious of yourself?
--
Whenever weve meditated together, Ive always had the impression that you entered into that sort of rather blissful silence; its something permanent, yes, but not an annihilation. Its Sat the Sat that comes before Chit-Tapas.3 In other words it can last an eternity with no sense of time, and be an infinity with no sense of space.
But I tell you, it also has an EXTRAORDINARY utility: it automatically renews all the energies. Actually, thats the true reason for sleep: to be able to enter that state. And thats why those who can enter it consciously in meditation need much less sleep. Much less. Its what enables the body to last: Sat. And whenever I have meditated with you, Ive always had a feeling of entering that state.
Pure existence, outside of the Manifestation. It is wonderfully luminous, immobile, tranquil, and a sort of bliss devoid of any vibration, beyond vibration.
0 1962-11-07, #Agenda Vol 03, #The Mother, #Integral Yoga
In fact, the aim of meditation is to catch hold of that. And any path whatsoever is good, since youre sure to catch hold of it: it is HERE. You dont have to go far to look for itit is right here.
It has become a kind of habit: I am eating a meal, for example, and swallow the wrong way or whatever (not even something violent, just a slightly uneasy sensation in the throat), I do this (gesture of drawing back) for one second, and its finished. Or I am speaking to someone and the right word doesnt come automatically: I just have to do this (same gesture), and there it is. It works for everything. It puts things back in order.
And thats what you have in your meditations. Only (laughing), you wont be happy unless you get out of itunless something dramatic happens! (Mother laughs and laughs) Thats why you complain! Some people work years and years and years to have it just once.
Thats all, mon petit.
--
"This state is clearly outside time and space, that's certain. So you go from the state in time and space to the state where you're outside time and space, and NOT by a change of place ... something! It's something that happens inside, instantaneously. It's not a long passage like the long and gradual movement you experience in meditation, for instance; the passage into Sat isn't a gradual transition from one state to another: it is sudden, like an immediate reversal. But as I just said, there are no words for it; 'reversal' is infinitely too violent for expressing it."
***
0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
Did you come to the meditation on the 24th?1 What did you feel? Nothing special?
The big difference compared to my meditations at home is that immediately theres complete immobility and with no difficulty. Its truly immobile.
I myself had an experience lasting the full half hour of the meditation.
Nothing was left but an immensity, without beginning, without end, neither in space nor in timeoutside time. Outside time and space: an immensity of light. It was something of the same nature as light, but not lightfar brighter, far not bright: far more intense than light. It was white, but not our physical white; it was a white at the time I couldnt define it. Afterwards, looking at it again in my consciousness, it seemed to be the light of a gold turned white, you understand: like when you bring something to white heat. Well, it was like gold becoming white through its intensity. It was ABSOLUTELY immobile that is, I had the feeling you get in Sat.2 Yet that immobility contained (how shall I put it?) yes, it actively containedalthough its action wasnt perceptiblea sort of infinite Power, which could be the creative Power. And directed by an unmanifest Consciousness. If you can make anything out of this, good for you!
0 1963-01-09, #Agenda Vol 04, #The Mother, #Integral Yoga
You see how far we are from those romantic transformations where people emerge from their meditation rejuvenated, transfigured, luminousoh, dear me! That will be mere childs play. At the end, it will be nothing: well just have to do this (Mother blows one puff in the air), and it will be there.
Its the rest that is difficult.
0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
February 2 is C.s birthday, so Ill give him a meditation, because these are people who still believe in meditation! (Mother laughs)
It has become quite an entertaining little field of experiences, by the way. Because nowadays I send people cards, and I have lots of cards, innumerable kinds of cards2 (C. spends his time preparing them), and automatically, whenever I have to write a card for someone, it isnt as I decided beforeh and (because sometimes I decide beforehand), the choice is made at the last minute: THIS is the card I must send and THIS is what I must say. I neednt worry about it, it comes just in time. Then I only have to get up, go find the card, write, and its all over. People will tell me (precisely those who lead a spiritual life), What! You make such a trifle the object of a spiritual experience! And its the same with ALL small things: what object to be used, what perfume to put on, what bath salts, all manner of futile, frivolous, unimportant thingsHow shocking! I dont even make an effort to find out or to (think, thank God I dont think!), it just comes: this, that, that. Not saidKNOWN. It isnt even said, I am not told, Do this, never. Its KNOWN: Ah, here we are, thats it! And I choose and do itvery comfortable!
0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
In my case it was from the age of twenty to thirty that I was concerned with French (before twenty I was more involved in vision: painting; and sound: music), but as regards language, literature, language sounds (written or spoken), it was approximately from twenty to thirty. The Prayers and meditations were written spontaneously with that rhythm. If I stayed in an ordinary consciousness I would get the knack of that rhythm but now it doesnt work that way, it wont do!
Yesterday, after my translation, I was surprised at that sense a sense of absolute: THATS HOW IT IS. Then I tried to enter into the literary mind and wondered, What would be its various suggestions? And suddenly, I saw somehow (somehow, somewhere there) a host of suggestions for every line! Ohh! No doubt, I thought, it IS an absolute! The words came like that, without any room for discussion or anything. To give you an example: when he says the clamour of the human plane, clameur exists in French, its a very nice wordhe didnt want it, he said No, without any discussion. It wasnt an answer to a discussion, he just said, Not clameur: vacarme.1 It isnt as though he was weighing one word against another, it wasnt a matter of words but the THOUGHT of the word, the SENSE of the word: No, not clameur, its vacarme.
0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
The 21st, well have a meditation at 10 A.M., then at 6:15 P.M. I will go out on the terracecan you see me from your house? But it seems you can hear the music.
Yes, we can.
0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
It was the same thing when I made that overmental formation (we were heading for miracles!). One day Sri Aurobindo told me I had brought down into Amrita6 a force of the creative Brahma (its the creative Word, the Word that realizes itself automatically). And I dont know what happened something, I cant recall what, that showed me it was working very well. Then a sort of idea occurred to me: Why, we could try this power on mosquitoes: let mosquitoes cease to exist! What would happen? (We were pestered by mosquitoes at the time.) Before doing it (the meditation was over, it would have been for the next time), I said to Sri Aurobindo, Well, what if we tried with that force which responds; if we said, Let mosquitoes cease to exist, we could at least get rid of them within a certain field of action, a certain field of influence, couldnt we? So he looked at me (with a smile), kept silent, and, after a moment, turned to me and said, You are in full Overmind. That is not the Truth we want to manifest. I told you the story. It was on that occasion.
We could have done things of that sort.
--
Interestingly there was nothing mental about it: I didnt know the existence of those things, I didnt know what meditation was I meditated without the least idea of what it was. I knew nothing, absolutely nothing, my mother had kept it all completely taboo: those matters are not to be touched, they drive you crazy!
Later, the memories came back.
--
It was suggested to me in the form of a vision: I was sitting on a somewhat high chair downstairs, on the ground floor (in the meditation hall where I went in 1960), while people filed past me. But then there should be some sort of distribution, and I am more in favor of something printed than a material object. A material object I am much too poor, in the first place. Something printed.
Its vaguenot vague but incomplete. The details are precise, what I see is precise, but everything isnt there. Only certain points here and there its incomplete.
0 1963-03-19, #Agenda Vol 04, #The Mother, #Integral Yoga
After a meditation with Mother:
When you meditate, are you conscious of going from one state to another? No?
Because at the start, there is usually that vibration with all the colors, though with blue strongly predominant (the color I have come to call the Tantric power in Matter); thats immediately with you, its a sort of normal state of concentration. Then afterwards, you seemed to recede or stretch out into a vast Immensity of very quiet silvery whitenessvery quiet and unbroken. Like a receding from outer life and a stretching out into that state. And then there comes downliterally comes downa very intense golden light, very intense, almost (what could I call it?) a colorful gold, really golden, very, very intense, and as though atomizeda powdering. The three in succession. Dont you feel that way?
0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
One thing, though: suddenly I read (yesterday or the day before) a sermon delivered in the U.S.A. by an American (who is a rabbi, a pastor and even a Catholic priest all at the same time!). He heads a group, a group for the unity of religions. A fairly young man, and a preacher. He gives a sermon every week, I think. He came here with some other Americans, stayed for two days and went back. But then, he sent us the sermons he had given since his return, and in one of them he recounts his spiritual journey, as he calls it (a spiritual journey through China, Japan, Indochina, Malaysia, Indonesia, and so on up to India). What shocked him most in India was the povertyit was an almost unbearable experience for him (thats also what prompted the two persons who were with him to leave, and he left with them): poverty. Personally, I dont know because Ive seen poverty everywhere; I saw it wherever I went, but it seems Americans find it very shocking. Anyway, they came here, and in his sermon he gives his impression of the Ashram. I read it almost with astonishment. That man says that the minute he entered this place, he felt a peace, a calm, a stability he had never felt ANYWHERE else in his life. He met a man (he doesnt say who, he doesnt name him and I couldnt find out), who he says was such a monument of divine peace and quietude that I only wished to sit silently at his side. Who it is, I dont know (theres only Nolini who might, possibly, give that impression). He attended the meditationhe says he had never felt anything so wonderful anywhere. And he left with the feeling this was a unique place in the world from the point of view of the realization of divine Peace. I read that almost with surprise. And hes a man who, intellectually, is unable to understand or follow Sri Aurobindo (the horizon is quite narrow, he hasnt got beyond the unity of religions, thats the utmost he can conceive of). Well, in spite of that Those who already know all of Sri Aurobindo, who come here thinking they will see and who feel that Peace, I can understand. But thats not the case: he was enthralled at once!
Its the same with people who get cured. That I know, to some extent: the Power acts so forcefully that it is almost miraculousat a distance. The Power I am very conscious of the Power. But, I must say, I find it doesnt act here so well as it does far away. On government or national matters, on the terrestrial atmosphere, on great movements, also as inspirations on the level of thought (in certain people, to realize certain things), the Power is very clear. Also to save people or cure themit acts very strongly. But much more at a distance than here! (Although the receptivity has increased since I withdrew because, necessarily, it gave people the urge to find inside something they no longer had outside.) But here, the response is very erratic. And to distinguish between the proportion that comes from faith, sincerity, simplicity, and what comes from the Power Some people I am able to save (naturally, in my view, its because they COULD be saved), this is something that for a very long time I have been able to foresee. But now I dont try to know: it comes like this (gesture like a flash). If, for instance, I am told, So and so has fallen ill, well, immediately I know if he will recover (first if its nothing, some passing trouble), if he will recover, if it will take some time and struggle and difficulties, or if its fatalautomatically. And without trying to know, without even trying: the two things come together.2 This capacity has developed, first because I have more peace, and because, having more peace, things follow a more normal course. But there were two or three little instances where I said to the Lord (gesture of presenting something, palms open upward), I asked Him to do a certain thing, and then (not very often, it doesnt happen to me often; at times it comes as a necessity, a necessity to present the thing with a commentfrom morning to evening and evening to morning I present everything constantly, thats my movement [same gesture of presenting something] but here, there is a comment, as if I were asking, Couldnt this be done?), and then the result: yes, immediately. But I am not the one who presents the thing, you see: its just the way it is, it just happens that way, like everything else.3 So my conclusion is that its part of the Plan, I mean, a certain vibration is necessary, enters [into Mother], intervenes, and No stories to tell, mon petit! Nothing to fill people with enthusiasm or give them trust, nothing.
--
These last few days, while walking in meditation, I said to the Lord, What do I have? I have no certainty, no foreknowledge, no absolute power, I have nothing. (I dont mean I, I mean the bodythis body.) The body was saying: Do you see my condition? I am still full of (it was complaining bitterly), oh, full of the silliest movements. Petty movements of apprehension, petty movements of uncertainty, petty movements of anxiety, petty movements of all kinds of very, very petty thingsthose who live a normal life dont take any notice, they dont know, but when you observe whats going on deep down with that discernment oh, mon petit! Its so petty, so petty, so petty.
Only one thing (which is not even absolute): a sort of equality that has come into the bodynot an equality of soul (laughing): an equality in the cells! It has come into the body. There is no longer that clash of joy and painalways and for everything, every minute, every reaction, You, Lord, to You, Lord. As though the cells were chanting, To You Lord, to You Lord, to You Lord. And well, thats how it is.
0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
D. was telling me just now that he is advised to meditate with his eyes open (I know, it keeps you active somewhere), and he said that if by mischance he closes his eyes, he cant move any more! He is conscious but completely paralyzed: he cant get up, cant move, cant even turn his head!
Its dangerous.
--
Ive known several people, especially I., who worked with Dilip (she used to have visions, she danced also): when she went into meditation, it was all over; even when she tried to come back and move, she couldnt. Dilip had to come and pull her hands, disengage her fingers and move her body, till she began coming around. But you understand, that sort of thing wont do at all.
Better be more on this side than on that side.
--
In meditation?
No, not in meditation: at night.
In my case, I found out I had that capacity because it made me prone to faintingnot too often, but off and on it happened. When I was a child and didnt know a thing, I fainted a couple of times; the fainting, as it happened, wasnt unconsciousit was consciousand after a bit of practice (not the practice of fainting!), of occult practice, when I fainted I would see myself. Even before that, I had seen myself but without knowing what it all meant, I couldnt make head or tail of it. But I would see myself. And afterwards, whenever I would faint, the first thing I did was to see my body lying down in a ridiculous position. So I would rush back into it vigorously, and it would be all over.
--
But are my meditations
Oh, mon petit, theyre excellent, dont speak ill of your meditations, theyre perfect! I have rarely seen such peace. Because I have seen many meditations with some peace, but generally a very tamasic, heavy peace. But this kind of peace that rises and turns into a white bliss, thats very rare. Very rare. And its the same every time: regular, automatic, effortless; its your natural state. I dont know if you had it before coming here, I cant say.
No, with you it becomes very concrete. When Im alone, the perception is more vague; with you, I almost seem to see.
--
The only thing Ive done since I started meditating with you is a broadening, because at the beginning, it was a bit limited.2 Its extremely difficult to have this white peace together with breadth. Sri Aurobindo said to me (when I told him about all those experiences), he always said to me that to have this FULL silenceconcrete, white, pure, absolutely pureTOGE THER WITH IMMENSITY there are not many who can have it. But I must say that I have broadened your silence a lot, quite a lot. Now I no longer feel hemmed in I dont like to feel hemmed in! I no longer feel like that: its a spreading out.
Its good. kilo, dont complain of what you have, some people work many LIVES to get that.
0 1963-05-03, #Agenda Vol 04, #The Mother, #Integral Yoga
But during the morning meditation, I was at a loss. Is it the symbol of a clinging to the past? Possible. But then there are plenty of people like that in the world, who cling to the past, plenty.
(silence)
0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
Why not? It doesnt occur to him [X] because hes used to sitting and writing on the ground. Its the same as if I thought it impossible to meditate unless I sat cross-legged and bolt upright! Fortunately, I lived with Sri Aurobindo, who never used to sit cross-legged. He told me right away that it was all a question of habitssubconscious habits. It has no importance whatsoever. And how well he explained: if a posture is necessary for you, it will come by itself. And its perfectly true, for instance, that when necessary, the body will suddenly sit up straightit comes spontaneously. As he said, the important thing is not the external frame but the inner experience, and if there is a physical necessity and your inner experience is entirely sincere, that physical necessity will come ALL BY ITSELF.2 This is something I am absolutely sure of. And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously, and which were a great help to us! Consequently, all those stories of posture and so on are the petty mechanical bounds of the human mind.
It came to me while I was walking [for the japa]. I had a kind of vision of you squatting askew and writing. And I thought, But thats awful! Hell ruin his health!
--
Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to itmy mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantrait came spontaneously, but it was something written very long ago. The two things are different."
Such is the case, for example, of Anandamayi-M, who was said to be hysterical because of the strange gestures she made during her meditations, until it turned out that they were ritual asanas and mudras which she performed spontaneously.
As long as Nature lasts, he too is there; For this is sure that he and she are one.
0 1963-06-26b, #Agenda Vol 04, #The Mother, #Integral Yoga
I was on a staircase that looked like the one leading to the meditation room. Two Ashram girls, about sixteen or seventeen years old, were there, waiting to go upstairs to see mother. When I heard that, I was seized by a sense of great danger. Because I KNEW that You werent there. So I began to give instructions to the two girls, whom I knew, in fact, one especially. I dont remember what I told them but it was a matter of willof life and death. The girl who knew me well promised she would do as I said, the other didnt seem to understand, and time was running out. In fact, the first girl had hardly had time to understand when the door opened and the mother was there to receive us. I had a glimpse of her. She was shorter than You in size, but her face resembled yours, though not the look. Also she had all over her round black spots (not jet black, rather brownish black). But for that, she was white.
After that glimpse, I turned and went back, because, Little Mother, I felt that if that false Mother could lay her hands on me once, I would never come out alive. Whereas if I could go out of that place, I might find a way to save the life of at least one of the girls. So before my absence was noticed, I started downstairs. The staircase has become narrow. The door is shut and a dark-looking guard is there. He is surprised to see me and does not want to let me out. I insist that he must open the door. He asks whether I saw the Mother. I answer yes. He doesnt seem convinced. I add that she is covered with black spots. He is obliged to let me out but thinks that the second guard farther on may stop me. I go downstairs; I see the second guard but go another way; then there are closed doors everywhere, and I open some doors which, according to them, I should not have been able to open. Finally I come to a courtyard, with the last door closed behind me. I still had to cross the courtyard unseen and climb over the high walls that surrounded the house. At that point, I was awakened by servants before I knew whether or not I was able to get out.
0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
Ill give you the example of what Pavitra told me yesterday: he always used to go out of his body in his aspiration and to rise very high I told him a hundred times that he shouldnt do it, it wasnt good (for HIM; to another I would have said to do it). He never understood, and every time he meditated, brrt! he would go out of his body. Then the other day he told me, Ah, now Ive understood! I was always seeking Mother up above, till suddenly I couldnt find anything any more. So I concentrated here [in the body], and I found Mother immediately. And he added, Its because now Mother is here! (Mother laughs) I didnt explain anything, but that was exactly the point!
I didnt tell him anything, but I smiled as though he had made a discovery!
0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
Simply what they think. Otherwise, his arrival, his stay, his meditations, his departure: absolutely neutral. In other words, I noticed neither increased difficulties nor improved conditions. Things carry on in their own sweet way without any difference. The two atmospheres mingle without anything changing.
I had decided I would study the thing very carefully, absolutely objectively, in order to be surebecause I had around me all the waves of all the impressions, well-disposed as well as ill-disposed, and I found all that whirl ridiculous. I conducted my observation in a most scientific and objective way: the whole, entire effect is purely mental. The whole whirlmental.
--
The end of December. The Force, the Power may act, mind youonly, X as an instrument is barely conscious. It may pass through him I dont say it wont. Because the remarkable point in the meditations (I took a good look this time) is that at the moment of his best, most complete receptivity, I had to come down to Xs most material form to find a formall the rest, there was no more form. Which means the inner being isnt individualized: its identified, merged. And thats precisely what Sri Aurobindo explains so well: the difference between one who identifies with the Supreme through self-annihilation and one who can express the Supreme (gesture of pulling downward) in a perfected being and everywhere. Thats what makes the whole difference. Of X there remained only the outer husk, so to say (a coarse enough husk, besides, thick and heavy, with very heavy vibrations), it was there, sitting in front of me and empty: the consciousness was gone (gesture showing the consciousness spread out or dissolved in the Infinite). So his power acts in an almost mediumistic manner, which means that when it is X who speaks, its something quite ordinary, but the Force can come through him.
But curiously enough, that yantram seems to exasperate the physical mind.
--
But apart from that, Ive had a great sense of inner stagnation for a few months: theres no progress. Up there, theres always something: if I climb up there and meditate, if I connect myself up there, everything is fine, but it seems to me it can go on for centuries!
Yes.
0 1963-08-03, #Agenda Vol 04, #The Mother, #Integral Yoga
(Shortly afterwards, Mother goes into meditation and Satprem follows her:)
Do you still have a sensation of descent? A descent of force?
--
It [the meditation] was very good, very still and luminous, without any disturbance. Very good.
But the consciousness doesnt seem to be progressing the consciousness, you understand.
0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
But the question arose for this body [Mothers], just to see, you know. And I saw all kinds of things, and finally the answer was always the same (you see, the problem was presented to me to enable me to understand the situation in all its aspects and see the necessities), that naturally everything would be for the best! (Laughing) Without a doubt. But I mean it was presented very concretely and, I could say, very personally to make me understand the problem. And there was that old thing I was told the other day (old, that is, a few days old! i: I was told that THE CELLS THEMSELVES would be given a free choice. So the conclusion of all that meditation was that there must be a new element in the consciousness of the cellular aggregatesa new element a new experience that must be in progress. The result: last night, I had a series of fantastic cellular experiences, which I cannot even explain and which must be the beginning of a new revelation.
When the experience began, there was something looking on (you know, there is always in me something looking on somewhat ironically, always amused) which said, Very well! If that happened to someone else, he would think he was quite sick! (laughing) Or half mad. So I stayed very quiet and thought, All right, let it be, Ill watch, Ill see Ill see soon enough! It has started, so it will have to end! Indescribable! Indescribable (the experience will have to recur several times before I can understand), fantastic! It started at 8:30 and went on till 2:30 in the morning; that is to say, not for a second did I lose consciousness, I was there watching the most extraordinary things for six hours.
--
During all that period of concentration and meditation on what happens in a body after death (I am speaking of the bodys experience after what is now called death), well, several times the same kind of vision came to me. I had been told (shown and told) of certain saints whose bodies did not decompose (theres one here, there was one in Goafantastic stories). Naturally, people always romanticize those things, but there remains the material fact of a saint who died in Goa, left his body in Goa, but whose body didnt decompose.5 I dont know the story in all its details, but the body was removed from India, taken away to China and remained buried there, in Hong-Kong, I believe (or somewhere in that region) for a time; then it was taken out, brought back here, buried again. For ten or twelve years it stayed buried in those two places: it didnt decompose. It dried out, became mummified (dried out, that is, dehydrated), but it remained preserved. Well, this fact was presented to me several times as ONE of the possibilities.
Which means, to tell the truth, that everything is possible.
0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
After a meditation with Satprem:
I again saw a square shape, like last time, in front of you, but this time it was different: there was a bright golden light, and that square shape was here (gesture between the throat and the solar plexus), in front of you, then it rose and rose and rose like that, slowly, very slowly, above your head, and there it spread out into a great light a very quiet light.
I think its the symbol of your meditation. A squarea perfect square, I mean, about this size, from there to there (from the top of the head to the solar plexus): thats you when you meditate. Its quite established, like something firmly established, and then slowly, very slowly, it rose and rose and rose above your head, and there not violently, of course, it didnt burst out, but it spread out into an Immensity of light.
The symbol of your consciousness.
--
Is it the symbol of your meditation or the symbol of your consciousness?The symbol of your consciousness.
Did you feel, towards the middle of your meditation, a kind of sudden relaxing, an inner well-being?
Yes, I felt it.
0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was mattera subtle matter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.
--
Very, very long ago, when I was still downstairs (not last year, the year before), one day I dont remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or thatthere was a whole swarm of gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers I didnt attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didnt attach any importance to it because to me it was (laughing) like someone giving me a show!
But this time
0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
Yes, or when you meditate.
Yes, but thats all. Its a light or a force.
--
But you cant imagine, its wonderful! Immediately there comesclear, simple, effortlessly, without seeking for itexactly what has to be done or said or written: the whole tension stops, its over. And then, if you need paper, the paper is there; if you need a fountain pen, you find just the one you need; if you need (theres no seeking: above all dont seek, dont try to seek, youll just make another mess)its there. And thats a fact of EVERY MINUTE. You have the field of experience every second. For instance, youre dealing with a servant who doesnt do things properly or as you think they should be done, or youre dealing with a stomach that doesnt work the way youd like it to and it hurts: its the same method, there is no other. You know, at times situations get so tense that you feel as if youre about to faint, the body cant stand it any more, its so tense; or else theres a pain, something wrong, things arent sorting themselves out, and theres a tension; so immediately you stop everything: Lord, You, its up to You. At first there comes a peace, as if you were entirely outside existence, and then its gone the pain goes, the dizziness disappears. And what is to happen happens automatically. And, you see, its not in meditation, not in actions of terrestrial importance: its the field of experience you have ALL the time, without interruptionwhen you know how to put it to use. And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, Oh, how it hurts! you call the Lord in there: Come in here, and then you stay calm, not thinking of anythingyou simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: Look! The pain is gone! You didnt even notice how it went. So people who want to lead a special life or have a special organization to have experiences, thats quite silly the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for great things. Just the other day, I was shown in such a clear way a very small thing I had done (I, its the body speaking), a very small things that had been done by the Lord in this body (thats a long sentence!), and I was shown the terrestrial consequence of that very small thingit was visible, I mean, as my hand is visible to my eyesand the terrestrial correspondence. Then I understood.
We are given everythingEVERYTHING. All the difficulties that have to be overcome, all of them (and the more capable we are, that is, the more complex the instrument is, the more numerous the difficulties are), all the difficulties, all the opportunities to overcome them, all the possible experiences, and limited in time and space so they can be innumerable. And it has repercussions and consequences all over the earth (I am not concerned with what goes on in the universe because, for the time being, that isnt my work). But it is certain (because it has been said so and I know it) that what goes on on the earth has repercussions throughout the universe. Sitting there, you live the everyday life with its usual insignificance, its unimportance, its lack of interest and its a WONDERFUL field of experiences, of innumerable experiences, not only innumerable but as varied as can be, from the most subtle to the most material, without leaving your body. Only, you should have RETURNED to it. You cannot have authority over your body without having left it.
0 1963-11-30, #Agenda Vol 04, #The Mother, #Integral Yoga
(After a meditation with Mother)
Do you believe in Muses?
0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
There have been many efforts, concentrations, meditations, prayers to bring about the clarification and control of all those semiconscious reflexes that govern individualsa great concentration on that point. And this experience seems to be the outcome.
There are lots of things which people dont even take notice of in life (when they live an ordinary life, they dont take any notice), theres a whole field of things that are absolutely not quite unconscious, but certainly not conscious; they are reflexesreflexes, reactions to stimuli, and so on and also the response (a semiconscious, barely conscious response) to the pressure exerted from above by the Force, which people are totally unconscious of. It is the study of this question which is now in the works; I am very much occupied with it. A study of every second. You see, there are different ways for the Lord to be present, its very interesting (the difference isnt for Him, its for us!), and it depends precisely on the amount of habitual reflex movements that take place almost outside our observation (generally completely outside it) And this question preoccupied me very, very much: the ways of feeling the Lords Presence the different ways. There is a way in which you feel it as something vague, but of which you are sureyou are always sure but the sensation is vague and a bit blurred and at other times it is an acute Presence2 (Mother touches her face), very precise, in all that you do, all that you feel, all that you are. There is an entire range. And then if we follow the movement (gesture in stages, moving away), there are those who are so far away, so far, that they dont feel anything at all.
0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
There was in the Subconscient a frightful battle in the night from the 8th to the 9thoh! It was like a return of the attack on me when you went to Rameswaram (long ago1); X said it was a Tantric who had made that formation (it happened on December 9 too and I was very sick, I didnt go out). Well, it was an attack of that kind. I dont know if it comes from the same I cant say person, but from the same origin of forces. And very violent, during the night. It went on during the meditation on the 9th: for the first time during those meditations, there was a tremendous battle, in the Subconscient. And the body was in a state a not too happy state. It stops the heart, you see, so it was unpleasant.
But afterwards, I saw that it did dislodge something, it wasnt useless. It dislodged something. But its forces with a radical ill will: they are not merely ignoranta radical ill will.
--
Anyway, things went back to normal fairly quickly at the time. But the other day, the 9th, there was a return of that attack, as though that ill will hadnt been completely eliminated, completely defeated there was a return. It didnt have the same effect, but it was painful. A curious feeling, as if (I was sitting at the table, as I always do on mornings when there is meditation), then at the beginning, in some parts of the body, the cells seemed to be grating. I concentrated, I called, and I saw there was a battlea formidable battle being waged down below. It was grating, its curious. A kind of grating of things that arent smooth. And I wondered, When will it be able to relax? Then spasms here, at the solar plexus. And on those days, the doctor and P. always stay here for the meditation; but I was in trance, in my battle, when suddenly I felt a pressure on my pulse (laughing): it was the doctor, who had got up from his meditation (I must have been making some strange noises!) and was feeling my pulseit seems my pulse was fading! But I didnt come out of my trance (I was conscious, but I didnt come out of it), I stayed like that till the end of the meditation, even a little afterwards. Then when the grating diminished, I came out of the trance and saw them both standing in front of me. I gave them a nice smile and told them, Its all right. And I lay down. Then I went into a deep trance, completely out of the body, and everything returned to normal.
Afterwards I took a look. I wasnt too happy: To do that during the meditation! And I was told that it could be done only during the meditation and not at any other time, in activity or even in concentration, because its not the same thing: it could be done only in deep meditation. So I said, Very well. And I was also shown that there was a concrete result, a kind of partial victory over that type of ill willa very, very aggressive ill will, extremely aggressive, which belongs to another age: its something that no longer has the right to exist on the earth. It must go.
Its the same thing, moreover, which brought about Kennedys assassination. And I suppose thats why I had to intervene. Because Kennedys assassination has upset many things from the point of view of the general work. And it was the same thing, because as soon as I had news of the assassination, I saw the same kind of vibration, the same black forcevery, very black and spontaneously, I said (it isnt I who said it), Oh, that may mean war. In other words, a victory of that force over the one that tries to follow more harmonious paths. But I have been protesting and working since then, and what happened on the 9th is the outcome of it.
--
The other state, the state in which there is me and other people, is becoming unpleasant; it brings things the consciousness disapproves of, reactions the consciousness disapproves of: Still this? Still this smallness, still this limitation, still this incomprehension, still this darkness? All the time like that. So, immediately, something within goes like this (gesture of inner reversal), and it becomes the other way. And the other way is so soft, oh! So soft, so smooth, without clashes, without friction, without unpleasant reactions thats what happened when there was that very painful grating during the meditation on the 9th it was because the individual reactions of the cells were not in accord with the general harmony.
Its becoming a little interesting. Its a little new.
0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
It was the same thing with you I saw that. He regards you like this (gesture of looking down on Satprem), and then, youre not a pundit (!), you havent had the religious education of the countryhe regards you as a beginner, he isnt at all conscious of where your mind is, of where your mind can reach. I told him, but even that he doesnt quite understand. But once, I saw (it was at the time when I was giving him meditations downstairs), he had made a remark that was quite preposterous on the fact that people here meditated with eyes closed and that I, too, had my eyes closed when I meditated. It was reported to me. That was long ago, years ago. He was going to come and see me the next morning, so I said, Wait, my friend, Ill show you! And the next day, I meditated with my eyes open (Mother laughs)the poor man! When he went downstairs, he said, Mother meditated with her eyes open, she was like a lion!
Thats it, you understand, theres a gap.
--
Last time, when he came to meditate, just before he came upstairs, all of a sudden I felt the Lord coming (He has a particular way of becoming concrete when He wants me to do something), and He became concrete with the will that I should take advantage of this mans goodwill to widen his consciousness. It was very clear. And He became concrete with a Power, you know, one of those overwhelming Powers and a wonderful Love. It came like that, and he was caught in the Movementwhat he was conscious of, I cannot say. But when he left the room, he said he had had an experience. And this time, he was quite sincere, spontaneous, natural, not trying to to make a show.2 It was very good.
No, you might have gained something [with X], but its a something you would have found quite small; if you had felt it, you would have thought, Oh, really, that was it!?
--
No, I am not imagining things: I know! He said that thing (had Sri Aurobindo been here, he would have had a good laugh!), Oh, the gods, she should let me look after them, I know better than she does! You understand, when I was giving meditations in the hall downstairs, they were all thereadd: Shiva, Krishna, all the gods of the Indian pantheon were there, seated like this (gesture in a circle) to follow the meditation.
Krishna sometimes I walked with him for hours in conversation. At night, when I was very tired from my work, he would come and sit on the edge of my bed, I would put my head on his shoulder and fall asleep. And it lasted for years and years and years, you knownot just once by chance.
0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
During the meditation on the 29th, I noticed (I looked), I noticed that for about two days, the atmosphere had been full of a sparkling of white stars, like dusta twinkling dust of white stars.2 I saw it had been there for three days. And at the time of the meditation, it became extremely intense. But it was widespread, it was everywhere.
There seemed to be nothing but sparkling dotsdots that glittered like diamonds. It was like sparkling diamonds everywhere, absolutely everywhere. And it had a tendency to come from above downward. It lasted not just hours, but days; others saw it (yet I didnt say anything to anyone), others saw it and asked me what it was.
--
(long silence then meditation)
The feeling that the cells of the body are constantly subjected to a sort of poundingits ceaseless, night and day. Since I told you about it last time, its been like that all the time.
0 1964-03-28, #Agenda Vol 05, #The Mother, #Integral Yoga
I see the problem very clearly, because all these experiences (if you reread Prayers and meditations, you will see), I had them in the mind, even in the vital, and at the time, naturally, what I said was very clear, it made perfect sense; but the body didnt participate: it obeyed. When its perfectly docile, it obeys, and it didnt stand in the way. But whats happening now is that all this, all these living experiences are taking place in the body itself; and unless one has them HERE, all my explanations of vibrations are meaningless
Its only when the experience becomes mental and psychological that people understand it.
--
Only, I am in a transitional period in which I cannot actively look after people, that is, see them, talk to them, receive them, give them meditations I cant, its impossible, the body is unable to do both things. And it is clearly more important for it to attract as much Truth-Force as it can and work like this in silence (radiating gesture) than to help one, two, or three, or ten or a hundred people to progress.
Later on, I cant say. If a power of ANOTHER ORDER descends into the body, and if it recovers from the wear and tear of effort, then things may be different, but for the moment
0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
I simply know that there is something else, and then I do what I have to do [japa, meditation], but whats happening, where I am, where Im going, what Im doingl have no idea: I understand nothing at all. I have no perception of where I stand.
If its any consolation to you, its just like that for me!
--
Thats just what I was looking at now [during the meditation].
And this poor body says to the Lord, Tell me! Tell me. If I am to last, if I am to live, thats fine, but tell me so I may endure. I dont care about suffering and I am ready to suffer, as long as this suffering isnt a sign given me that I should prepare to go. Thats how it is, thats how the body is. Of course, it could be expressed with other words, but thats it. When you suffer, for instance, when the body suffers, it wonders why, it asks, Is there something I have to endure and overcome in order to be ready to continue my work, or is it a more or less roundabout way to tell me that I am coming undone and I am going to disappear? Because it rightly says, My attitude would be differentif I am to go, well, Ill completely stop bothering about myself, or about whats going on or anything; if I am to stay, I will have courage and endurance, I wont budge.
0 1964-04-25, #Agenda Vol 05, #The Mother, #Integral Yoga
Yesterday, the 24th, there was a meditation.2 It was intense and formulated itself thus:
Suffocated by the shallowness of the human
0 1964-05-17, #Agenda Vol 05, #The Mother, #Integral Yoga
Of course, Nature is wonderful, the sea is so beautiful, the climate delightful, but ultimately, when I close my eyes and meditate, I feel something fuller and more solid than all the degrees centigrade on a pearly sea. In reality, I spend my days waiting for my hours of japa- meditation, it is the real open sea, the peace that refreshes. It is something, and if it is nothing, its a nothing that is worth everything. Yet there is no progress of consciousness, I dont see anything, least of all youyou tell me that you know the reason, I would really like to know what it is. I cannot understand why I am so blocked (my Western atavism?). I know the Light, I see the Space, I feel the Force, there is the absolute Truth that rules everything, pacifies everything, but inside there is nothing, not even the tip of your nosewhy? I dont see Mother either, its complete blackout. Inside, there is the Light, without a doubt, but why is it all black outside?No communication between the two. Do you make sense of it? Drat!
S.
0 1964-07-18, #Agenda Vol 05, #The Mother, #Integral Yoga
He is the person who suddenly appeared before Mother during a meditation with Satprem (see Agenda I, October 30, 1960, p. 459).
***
0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
As soon as I have one minute to meditate, that is to say, as soon as I am not assailed from every side by people, things, events, as soon as I can simply do this (gesture of drawing within) and look, well, I see that the cells themselves are beginning to learn the Vibration.
It is obviously the agent of the creation.
0 1964-07-31, #Agenda Vol 05, #The Mother, #Integral Yoga
Before he broke his leg, Sri Aurobindo used to walk from the street over there up to the garden here, straight through the rooms for a precise length of time. And to make sure he didnt walk for too long or too short a time, he had four wall clocks placed at a certain distance from each other, all synchronized; the last one was here and the first one was in his room, near him. One day, as he was walking as usual, he looked at the first clock: stopped; he looks at the second clock (he used to wind them himself): stopped, at the same time; looks at the third clock: stopped, at the same time; the fourth clock: stopped, at the same time. I was meditating at the time, and I heard him exclaim, Oh, that is a bad joke! And they all started up again one after the other.
That I saw with my own eyes (and he wasnt under any illusions, nor was I). I asked him, What happened? He told me, See, all the clocks have stopped, and all the clocks started up again.
0 1964-08-08, #Agenda Vol 05, #The Mother, #Integral Yoga
He was an inventive manmy father also had a very inventive imagination. But my father was a first-rate mathematician, while I dont know about this man. He had invented a meditating machine! It was really very interesting, I even brought it back; but it worked with batteries and I couldnt replace them, so its useless now. It must still be around somewhere. But its a machine like the prayer wheel, something of that sort, but it was a meditating machine! It was very interesting. There are some strange things.
***
0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
I dont know if youve heard this, its something P. told me. She was still in Switzerland, and shortly before she came back here, she had a vision (she was in her home, simply meditating, and she had a vision), and in her vision she saw five big luminous cigars going past like this, slowly, one behind the other, in single file. When she woke up, she wondered what it was. And a few days later (maybe the next day or the day after, I dont know), she read in a newspaper the account of people in southern France (I dont remember in which part) who saw above the sea five luminous cigars go by, in single file, exactly the same color as those she had seen. But in their case, they saw it with their physical eyes. So that seems interesting.
It was clearly a phenomenon of a subtle physical order (in its origin) or material vital (in its origin), but which manifested physically, and which may very well have come from other planets that are a little more subtle than the earth.
0 1964-10-17, #Agenda Vol 05, #The Mother, #Integral Yoga
(Mother goes into a deep meditation)
The next day, October 16, the Chinese exploded their first atomic bomb.
0 1964-10-24a, #Agenda Vol 05, #The Mother, #Integral Yoga
On the 18th, I had an interesting experience. It was the doctors birthday and I gave him a meditation, and after the meditation, he asked me to write for him what I had seen during the meditation. I had no intention of doing so, but an hour later, that is, at lunch time
To be clear, I should tell the whole story from the beginning.
Before the meditation, I told him, You will let me know when you have finished I dont want to let you know. So I finished what I had to do, then I took a look and said to myself, Lets see now, lets try. And I simply made a formation and put it on him, saying, Now, its over. Then I didnt move, I stayed very quiet. It took about half a minute, even less; he opened his eyes, and then it was over. But when I saw him again at lunchtime, I asked him, When you indicated to me it was over, what did you feel? He told me, I felt (Mother laughs) the Force was going, so I thought it was over Well, his answer showed me the exact difference. He should hew felt. Mother is calling me, Mother is telling me its over, but he felt the Force was going.
Then, as he saw I was talking to him, he took the opportunity to ask me, I would really like to have visions. I answered him all that had to be answered, and I told him that, in the last analysis, its only the Lord who decides when we should have visions, when we shouldnt have them, when we are making progress, when we arent, and so on. Then, in the most hypocritical tone (laughing), like someone who says something to be polite but doesnt believe a word of it, he said, Oh, then we are indeed fortunate, because we have the Lord among us. I pretended to believe he was sincere, and I answered him, No, no, no! You cant say that, its not possible I AM NOT the Lord! And I explained a little the consciousness I have of the Lord, I said, You shouldnt think I am the Lord (in my thought, it was: I am not the Lord as YOU imagine Him), because if I were the Lord (Mother smiles, amused), you would have visions and you would be cured.
0 1964-10-28, #Agenda Vol 05, #The Mother, #Integral Yoga
(Mother goes into meditation)
***
0 1964-11-04, #Agenda Vol 05, #The Mother, #Integral Yoga
(Mother goes into a deep meditation that will last forty-five minutes, then she speaks:)
Time passes like a second!
--
And now, during the whole meditation, the presence was there, that presence was there, but so concrete! So concrete, so powerful. Maybe it is maybe there is a will to make me see the supramental form? Its possible. It was PHYSICALit was physical. And there was that CONTACT, the physical contact. But the contact, I have it all the timeas soon as I stop, there is a massive contact, and weightless at the same time.
Didnt you feel anything particular?
--
It was so brief that I didnt intend to talk about it, because words Youre always afraid of adding to the experience. But this presence was so concrete just now, during the meditation, and time passed so extraordinarily quickly, like a flash. And I had the same feeling, oh, such a fullness!
He said (it was translated into words: I heard them, in what language I dont know, but I understood very well), I heard the words and he said to me: Through you, I am charging. I am charging, as if he were launching into a battle against the worlds Falsehood. Through you, I am charging, thats perfectly clear, and it was against I saw little aggregates of black dots being scattered.
0 1964-11-07, #Agenda Vol 05, #The Mother, #Integral Yoga
(Mother goes into a meditation, looking for the real cause)
I dont understand.
0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
There is something interesting (not the faintings!). You know that Z has started a yoga in the body (I didnt ask her to do anything, she did it spontaneously); she wrote to me her first experiences, and there were observations quite similar to those I had made and with an accuracy that interested me I have encouraged her. She is going on. I dont have the time to read her letters: theyre piling up there. But what I found very interesting is that yesterday I was read a letter from an English writer (a lady): she has a little group there, they meditate together, and they had a sort of Indian guru (I dont know who) who was teaching them meditation. Then they came across Sri Aurobindos writings, and they began to study and follow his indications and try to understand. As it happened (about a year ago now), during their meditation, instead of their making an effort of ascent to awaken the Kundalini and rise towards the heights, all of a sudden the Force the Power, the Shaktibegan to descend from above downward. They informed their guru, who told them, Very bad! Very dangerous, stop it, terrible things are going to happen to you! That was about a year ago. They werent quite sure that the gentleman was right and they went on, with very good results. Then, yesterday, that lady wrote, giving a detailed notation of their experiencesalmost the SAME WORDS as Z! Now thats beginning to be interesting. Because it represents an impersonalization of the Action, in other words it doesnt express itself subjectively according to each individual: it has a WAY of acting.
I was very happy, I wrote her a note to congratulate her.
0 1964-11-25, #Agenda Vol 05, #The Mother, #Integral Yoga
(The following conversation is about the collective meditation of the day before, November 24, a darshan day.)
So, what about you? Whats new? Nothing new?and whats old?! (laughter)
--
Yesterday, during the meditation, I dont know what happened, but when they rang the gong for the end, I absolutely had the feeling it had just started!
As soon as the meditation started, something descended: a stillness, but a very comfortable stillness, extraordinarily comfortable, and then finished, nothing, blankcompletely blank. I was like that all the time at the table,1 when suddenly (the gong rang) bong! bong! it was over.
Time passed outside time.
Its the first time, because even when I have an experience, even the first time, I remember, when we began collective meditations and Sri Aurobindo came down and literally sat on the [Ashram] compound, it was very interesting, of course, and very compelling,2 but I was conscious of time. And this time There have been ups and downs, good experiences and bad ones, all kinds of things, but I have always been conscious of time, while yesterday I myself was astounded. I heard the gong and I had the feeling it had just started. There was even something in the body that was jubilant like a child: Its going to last half an hour, its going to be like this for half an hour (it was funny, you know) ah, the true life at last! That was the bodys feeling, and it was going to last half an hour. Bong! bong! As if it had been robbed of its joy!
Its curious.
It started in a strange way: I have a beeswax candle, which smells of honey when it burns, a big candle I was sent from Switzerland. I have already burned half of it: I light it for the meditations. But there was a defect in the wick, it was carbonized, and yesterday it refused to burn. We lighted itlighted it twice just before and it went out just at the start of the meditation when they rang the gong. So the body consciousness said, O Lord, we are so impure that we cannot even burn in front of You! It was full of spontaneous simplicity: O Lord, we are so impure And immediately, the answer (gesture of massive descent): everything stopped.
Perhaps it was that very childlike, but very spontaneous and very simple movement of the body, conscious of Matters imperfection, We are so impure that we cannot even burn in front of You!perhaps thats what provoked that answer.
--
Do you meditate at home?
No, in Sri Aurobindos roomin his corridor.
--
Mother remains seated in front of her table during the meditations.
See Agenda III, August 18, 1962.
0 1965-03-06, #Agenda Vol 06, #The Mother, #Integral Yoga
He had deplored (laughing) some accusations of mine against people, especially against the Catholic religion (although he isnt a Catholic at allhe is a staunch Hindu), he thought it wasnt wise from a legal standpoint and that I risked running into trouble (!) So I told him privately, You know, the whole worlds opinion of me, everyones opinion is like zero, I couldnt care less. Then he gaped in horror! And I told him, Here, now you will meditate on this in all humility, and I gave him what youve just read.
But I dont want it to get around. It came strongly on that occasion, like a necessity, I had to say that, but the time hasnt come yet to declare it publicly.
0 1965-05-05, #Agenda Vol 06, #The Mother, #Integral Yoga
(Mother goes into meditation)
I have a feeling that only one thing exists: making contactputting the divine Vibration in contact with Matter. And this is the only thing which is REAL. Things seem to have clarified these past few days, since the 30th; and this morning when I got up, it was so strong that it was really the only thing existing. To such a point that there was a spontaneous perception that whatever thought clothes this thing in, or whatever the organization of life, its totally unimportantits only men who attach importance to that, but from the standpoint of the Work, only this matters: being in this state I am in (which is a very particular state), in which the vibration, the vibration of Matter is put in contact, unitedunitedwith the divine Vibration.
--
(long meditation)
It can go on like that indefinitely.
--
The rest of the conversation is interspersed with long, vanishing meditations, like great stretches of Alaska in the snow.
The vibration that doesn't move is the supramental Vibration.
0 1965-06-05, #Agenda Vol 06, #The Mother, #Integral Yoga
You can classify this one in the subjects for meditation (!) on the Governments manners.
Sometimes, for someone or other, Ill write a sentence in that way, but I wont send it, Ill keep it; then, after a week or two weeks or a month, the person tells me he had an experience and that I told him such and such a thing the very thing I had written. Its a very good method.
0 1965-06-09, #Agenda Vol 06, #The Mother, #Integral Yoga
I have a whole mantra [besides the main Mantra], I told you, for years now, and it is extremely complete: it applies to all necessities and all occasions, its a long series. But for some time it has become very spontaneous, too, and very self-living: when I want to see quite concretely where someone stands (someone meditating in front of me, for instance), I recite the mantra (within, of course) and I watch the reactions, because the mantra deals with the surrender of all the parts of the being and all the modes of life: its very complete. So according to the reactions [in Mothers centers], I see very clearly. The other day, when X came, I did it (it was the first time I had done it with him), I did it, and when I came to a certain point (Mother smiles) he couldnt bear it! He sort of stiffened, bowed to me and got up. Before that, he had remained very silent, very quiet. But that (Mother laughs) You see, I invoke the Lord and ask Him to manifest His various ways of being or realizations (its not taken in a mental sense, not at all), but when I said I say many things, but up to that point he had been quiet, silent, still, and at one point (because it comes in a logical succession), I said, Manifest Your Knowledgehe felt uneasy, as if he felt he was being thrown out of himself! So I tried to calm that down, but he couldnt bear itafter five minutes, he got up and left. A real unease; because, as for me, I am inside people (I am everywhere, of course), I feel just as if it took place in my own body.
***
0 1965-06-23, #Agenda Vol 06, #The Mother, #Integral Yoga
So in that park I had seen the Pavilion of Love (but I dont like to use that word because men have turned it into something ludicrous); I am referring to the principle of divine Love. But it has been changed: it will be the Pavilion of the Mother; but not this (Mother points to herself): the Mother, the true Mother, the principle of the Mother. (I say Mother because Sri Aurobindo used the word, otherwise I would have put something else I would have put creative principle or realizing principle or something of that sort.) And it will be a small building, not a big one, with just a meditation room downstairs, with columns and probably a circular shape (I say probably because I am leaving it for R. to decide). Upstairs, the top floor will be a room, and the roof will be a covered terrace. Do you know the old Indian Mogul miniatures with palaces in which there are terraces and small roofs supported by columns? Do you know those old miniatures? Ive had hundreds of them in my hands. But this pavilion is very, very lovely: a small pavilion like this, with a roof over a terrace, and low walls against which there will be divans where people can sit and meditate in the open air in the evening or at night. And downstairs, at the very bottom, on the ground floor, simply a meditation rooma place with nothing in it. There would probably be, at the far end, something that would be a living light (perhaps the symbol2 made of living light), a constant light. Otherwise, a very calm, very silent place.
Adjoining it would be a small dwelling (well, a dwelling that would still have three floors), but not of large dimensions, and it would be the house of H., who would act as keepershe would be the keeper of the pavilion (she wrote me a very nice letter, but she didnt understand all this, of course).
--
H. hopes so! (Mother laughs) I didnt say either yes or no to her, I told her, The Lord will decide. It depends on my health. Moving from hereno: I am here because of the Samadhi, I remain here, thats quite certain; but I can go there on a visit (its not so far away, it takes five minutes by car). Only, H. wants to be in peace, silence, far from the world, and its quite possible in her park with a road around it and someone to stop people from enteringone can be really in peace but if I am there, thats an end to it! There will be collective meditations and so on. So if I have signs (physical signs, first), then the inner comm and to go out, I will go there in a car and spend an hour in the afternoon I can do it from time to time. We still have time, because it will take years before everything is ready.
You mean the disciples will remain here.
0 1965-07-21, #Agenda Vol 06, #The Mother, #Integral Yoga
Isnt it! I am quite astonished. I noticed it yesterday or the day before. I wasnt well, anyway things werent pleasant, and all of a sudden, here was all this mind saying a prayer. A prayer you know how I used to say prayers before, in Prayers and meditations: it was the Mind saying prayers; it would have experiences and say prayers; well, here we are, now its the experience of all the cells: an intense aspiration, and suddenly all this starts expressing it in words.
I noted it.
--
Everything that was mental I remember very clearly the state I was in when I wrote those Prayers and meditations, especially when I wrote them here (all those I wrote here in 1914): it seems to me cold and dry yes, dry, lifeless. Its luminous, its lovely, pleasant, but its cold, lifeless. Whereas this aspiration here [in the cellular mind], oh, it has a powera power of realizationquite an extraordinary power. If this becomes organized, it will be possible to do something. There is an accumulated power there.
(silence)
0 1965-08-18, #Agenda Vol 06, #The Mother, #Integral Yoga
He [C.] must have something, but I dont feel anything! (Mother makes a gesture as thin as cigarette paper.) Its something without force. But K., too, when she was in America, was quite under his thumb. And she said she had marvelous meditations with him! But I wrote to K., because he gave her advice on her life and on what she should and should not do; so she wrote to ask me, How much am I to believe? I answered, Nothing! He had forbidden her to come to the Ashram; he had told her that it wasnt the place for her, that she was much too grown-up to come here! The Ashram is good for those who have nothing in them, who need to be kept well in hand, while someone with a capacity must live independently.
Thats how he catches them.
0 1965-10-27, #Agenda Vol 06, #The Mother, #Integral Yoga
I have something interesting to tell you. Sri Aurobindo has come out of meditation and has started playing.
I arrived where I always go to find him, in the subtle physical, last night around 2: 30, and what a crowd there was! Thousands of people. When I arrived there, before going in I met someone, who must have been one of the former politicians, from the time of the revolution, when Sri Aurobindo was involved in politics; he is dead, naturally, but he was there and he told me (he was quite jubilant), he told me (in English), Sri Aurobindo has come out of meditation, he has started playing! And there was indeed a feeling that everyone was playing, playing. I crossed the courtyard (I even crossed a room where some people were still in meditation, and they looked surprised to see me come in like that, I told them, Dont worry, I dont want to disturb you!), then I found Sri Aurobindo, who was playingvery young and strong and amused and joyful, and he was playing. He was playing with something that cannot be described, and he was playing and playing. And then, the same gentleman whom I had seen at the entrance came and told me in my ear, He has played with that a lot it is worn-out, its a bit damaged, a bit worn-out. So I drew near, and Sri Aurobindo, who had heard, told me, Yes, it is worn-out, take it and bring me another. And he handed it to me I cant describe it, it didnt look like anything, it was something there was something black moving inside something and it did look a little broken down. So I left, I went back downstairs; and the symbol of the physical body was a pair of shoes I put my shoes on again and left.
There were lots of details; it began after two-thirty, and it lasted till about four-thirty.
0 1965-11-27, #Agenda Vol 06, #The Mother, #Integral Yoga
And then, the Flame When the Flame lights up, everything becomes different. But this Flame is something totally different; its totally different from religious feeling, religious aspiration, religious worship (all that is very fine, its the summit of what man can do and its very fine, its excellent for humanity), but this Flame, the Flame of transformation, is something else. Oh, I remember now that Sri Aurobindo reminded me of something I had written in Japan (which is printed in Prayers and meditations), and I had never understood what I had written. I always tried to understand and asked myself, What the devil did I mean? I have no idea. It had come like that and I had written it directly. It was about a child and it read, Do not come too near him because you will get burnt. (I dont remember the words at all.) And I always wondered, Whats this child I am referring to? And why should one take care not to come too near him??5 And suddenly, only yesterday or the day before, I understood; suddenly he showed me, he told me, Its this: the child is the beginning of the new creation, it is still in its infancy, so dont touch it if you dont want to be burntbecause it burns.
(silence)
--
Prayers and meditations, March 27, 1917: "...You see it in your own heart, this triumphant hearth; you alone can bear it without its being destructive. If others touched it, they would be consumed. Do not therefore let them come too near it. The child must know that he must not touch the bright flame that attracts him so much...."
***
0 1965-12-04, #Agenda Vol 06, #The Mother, #Integral Yoga
(Satprem persuades Mother not to worklong meditation)
I can remain like this indefinitely.
--
Because as for me, I have no reason to get out of it [the meditation]. This way I feel the world is fine at last! When I get out of it, the grating starts. When I am there, the world and everything is quite fine!
(Mother takes up her first lines of Savitri)
--
This is my great remedy. Yesterday I stayed like that [in meditation] for most of the day. Everybody thought I was asleep (!) and they took great care not to wake me up (so much the better, that was kind). This way, its all right, everything is fine. And the body too is better, its the only cure; for me, its the only cure: bringing down that Peace, that Lighta vast, vast light, and calm, calm then the cells get used to being a little more harmonious.
Otherwise, everything goes wrong.
0 1965-12-07, #Agenda Vol 06, #The Mother, #Integral Yoga
It was what people call black magic I dont call it black magic, but it was an adverse formation, which I saw in all its details exactly on December 5. On the 5th itself I saw it, and afterwards I understood. It was extremely interesting, but its impossible to repeat. On the 5th, at the meditation, I knew what it was (the day after you came). Extremely interesting. Maybe one day I will tell it, but its very, very private.
On the afternoon of the 5th, after I had understood clearly and seen everything and done everything, suddenly (you know how Sri Aurobindo used to take away illnesses: it was like a hand that came and took away the disease), it went away just like that, it was taken away, literally taken away like that, and the body was INSTANTLY fine. Oh, you know, I am still flabbergasted.
0 1965-12-15, #Agenda Vol 06, #The Mother, #Integral Yoga
But this king1 is a remarkable man. He has a remarkable history, but it would be too long to tell. I was in contact with him before (gesture of mental communication), and I had said, I wont speak and I didnt speak. When he came he looked at me, then suddenly (he was standing), he remained standing in meditation, he closed his eyes and remained motionless. And then he asked me his questions mentally I received them. And the answer came from up above, magnificent. An answer with a golden, superb force, and a power telling him that he had a great role to play and had to be strong and so on.
A very, very intelligent man.
0 1966-03-30, #Agenda Vol 07, #The Mother, #Integral Yoga
It lasted about fifteen to twenty minutes in complete stability and I continued doing my normal activities (it was during the time of my toilet I wash my mouth and gargle), purposely it comes at that time to show that it is absolutely independent from the activity. And it comes more often at that time than when I sit in meditation. When I sit in meditation generally begins a kind of all-around-the-earth activity or even universal activity, it becomes conscious of that, but this bodys experiences are not thereto have the body experience you must live in your body! It is why the ancient sages or saints didnt know what to do with the body, because they went out of it and sat, and then the body is no more concerned. But when you remain active, then its the body that has the experience.
That is the secret.
0 1966-04-06, #Agenda Vol 07, #The Mother, #Integral Yoga
What about keeping quiet a little [in meditation]? It will do me good.
These people, I cant exactly say they tire me, but the cells feel a sort of pressure of confusion that hurts them. Its like being caught in a stranglehold of confusion, and it hurts. And every day its the same thing. I tell themthey dont believe me. They think its blackmail! So then I go through a very difficult little moment, very difficult. Afterwards, it gets better again.
0 1966-05-07, #Agenda Vol 07, #The Mother, #Integral Yoga
For instance, there are passages I wrote in those Prayers and meditations, some of which have been publishedpassages I wrote in Japan, and when I wrote them, I didnt at all know what they meant. For a very long time I didnt know. And very recently, one of those things that had always remained mysterious cleared up, I said, There! Its crystal clear, thats what it means.
In other words, a prophetic little spirit without knowing it!
0 1966-06-25, #Agenda Vol 07, #The Mother, #Integral Yoga
Yet I never go to sleep just anyhow, I always go to sleep after a meditation.
Yes, thats why you come to me and I see you and all that. But then that is missing: a small connection.
0 1966-08-10, #Agenda Vol 07, #The Mother, #Integral Yoga
How about you, how are you? What do we do? Like last time [= meditation]? But thats dangerous! I no longer knew what the time was or anything at all.
What did you feel, last time?
0 1966-08-17, #Agenda Vol 07, #The Mother, #Integral Yoga
After a meditation:
How is the book coming along?2
--
Just now again, while we were meditating, the same phenomenon took place. When it came, I stopped the meditation. I was in a perfectly silent contemplation, and then it started all of a sudden (Mother laughs), so I stopped.
"Truth cannot be formulated in words, but it can be lived, provided one is pure and plastic enough."
--- Grep of noun meditat
meditation
meditativeness
Wikipedia - Abhibhavayatana -- Meditation is achieved in eight stages by mastering the senses
Wikipedia - Acharavadee Wongsakon -- Thai lay Buddhist teacher who teaches Techo Vipassana Meditation
Wikipedia - American Meditation Institute
Wikipedia - Andy Puddicombe -- British writer and meditation advocate
Wikipedia - Anussati -- Type of meditation and devotional practices
Wikipedia - Aspects of Christian meditation
Wikipedia - Brahmamuhurtha -- Period before sunrise that is believed to be auspicious for yoga, meditation and worship
Wikipedia - Brahmavihara -- Four virtues In Buddhist ethics and meditation practice
Wikipedia - Brain activity and meditation
Wikipedia - Buddhist meditation -- practice of meditation in Buddhism
Wikipedia - Calm (company) -- Meditation app
Wikipedia - Cartesian Meditations
Wikipedia - Category:Buddhist meditation
Wikipedia - Category:Meditation
Wikipedia - Christian meditation
Wikipedia - Dancemeditation
Wikipedia - Daoist meditation
Wikipedia - Democritus meditating on the seat of the soul -- Statue by Delhomme (1868)
Wikipedia - Dhammakaya meditation -- Thai Buddhist meditation method
Wikipedia - Discourse on Method and Meditations on First Philosophy
Wikipedia - Effects of meditation
Wikipedia - First Meditation
Wikipedia - Five hindrances -- In Buddhism, mental obstacles to meditation and well-being in daily life
Wikipedia - Garden of Silence -- Meditative space in Chandigarh, India
Wikipedia - Global Vipassana Pagoda -- meditation hall in Maharashtra, India
Wikipedia - Guided meditation
Wikipedia - Guru Meditation
Wikipedia - Headspace (company) -- Online healthcare meditation company and service
Wikipedia - Helmut Schlegel -- German Franciscan, Catholic priest, meditation instructor, author, librettist and songwriter
Wikipedia - History of meditation
Wikipedia - Hitbodedut -- Unstructured, spontaneous and individualized form of prayer and meditation
Wikipedia - Islamic meditation
Wikipedia - Jain meditation -- About meditation practices in Jainism
Wikipedia - Jeff Warren -- Canadian author and meditation teacher (b. 1971)
Wikipedia - Jewish Buddhist -- Person with a Jewish background who practices a form of Dhyanam Buddhist-linked meditation, yoga, chanting or spirituality
Wikipedia - Jewish meditation -- Meditation in Judaism
Wikipedia - Jewish Renewal -- Movement to reinvigorate modern Judaism with Kabbalistic, Hasidic, musical and meditative practices
Wikipedia - JinapaM-CM-1jara -- Buddhist devotional text used for recitation and meditation
Wikipedia - Johannes Agricola in Meditation
Wikipedia - Kasina -- Type of Buddhist meditation and objects used in such meditation
Wikipedia - Luang Pu Sodh Candasaro -- Thai Buddhist monk and founder of the Dhammakaya meditation school
Wikipedia - Maharishi Mahesh Yogi -- Indian guru who reintroduced the Transcendental Meditation technique (1918-2008)
Wikipedia - Mantra -- Sacred utterance or sound used in meditation, often repeated
Wikipedia - Meditate
Wikipedia - Meditation at Lagunitas -- Poem by Robert Hass
Wikipedia - Meditation in popular culture
Wikipedia - Meditation music
Wikipedia - Meditation on Violence -- 1949 experimental short film
Wikipedia - Meditation Park -- 2017 film
Wikipedia - Meditation seat
Wikipedia - Meditations (Kataklysm album) -- Kataklysm album
Wikipedia - Meditations on First Philosophy -- Philosophy book by Descartes
Wikipedia - Meditations on the Life of Christ
Wikipedia - Meditations on the Tarot
Wikipedia - Meditations
Wikipedia - Meditation -- Mental practice of focus on a particular object, thought or activity to improve one's mind
Wikipedia - Meditative poetry
Wikipedia - Meditative postures
Wikipedia - SM-EM-+nyata -- Buddhist theological concept of voidness in ontology, meditation and phenomenology
Wikipedia - Mindfulness -- Meditation practice to bring one's attention to experiences occurring in the present moment
Wikipedia - Moment of silence -- Period of silent contemplation, prayer, reflection, or meditation at a gathering, often as a gesture of respect in mourning
Wikipedia - Mulabandhasana -- Meditative posture in yoga
Wikipedia - Natural Law Party of Canada -- Pro-Transcendental Meditation political party in Canada
Wikipedia - Natural Law Party (United States) -- Political party associated with Transcendental Meditation
Wikipedia - Navel gazing -- Meditation by navel-gazing
Wikipedia - Nirvikalpa -- Meditation without an object in the Yoga Sutras of Patanjali
Wikipedia - Osho Monsoon Festival -- international festival of music and meditation held in Pune, India
Wikipedia - Patikulamanasikara -- Type of traditional Buddhist meditation
Wikipedia - Peace Revolution -- Online meditation platform aimed at young adults
Wikipedia - Philosopher in Meditation
Wikipedia - Pranava yoga -- Meditation on the sacred mantra Om
Wikipedia - Prison contemplative programs -- Practices like meditation and yoga, that are offered at correctional institutions
Wikipedia - Prison Mindfulness Institute -- American non-profit organization supporting prisoners in transformation through meditation
Wikipedia - Qigong -- Chinese system of coordinated posture and movement, breathing, and meditation
Wikipedia - Richard Geller (meditation instructor) -- President of Boston-based MedWorks Corporate Meditation Programs
Wikipedia - Ryan Haddon -- Certified Life Coach, Hypnotherapist, Spiritual Mentor & Meditation Teacher
Wikipedia - Saint Francis in Meditation (Caravaggio)
Wikipedia - Samadhi -- a state of meditative consciousness in Indian religions
Wikipedia - Samantabhadra Meditation Sutra -- Sutra in Mahayana Buddhism
Wikipedia - School of Philosophy and Economic Science -- Global organisation providing courses for adults, primarily in Practical Philosophy, Economics with Justice and Mantra Meditation
Wikipedia - Siddhasana -- Ancient seated meditation posture in hatha yoga
Wikipedia - S. N. Goenka -- Burmese-Indian teacher of Vipassana meditation
Wikipedia - Stupa -- Mound-like structure containing Buddhist relics, used as a place of meditation
Wikipedia - Sufi whirling -- Physically active Sufi meditation, practiced by Dervish orders, involving spinning in circles to music
Wikipedia - Sunlun Sayadaw -- Burmese Sayadaw and vipassana meditation master of Theravada Buddhism
Wikipedia - Svastikasana -- Seated meditation posture in hatha yoga
Wikipedia - Tai chi -- Chinese martial art practiced for defense training, health benefits and meditation
Wikipedia - Taoist meditation
Wikipedia - Template talk:Meditation
Wikipedia - Tergar Meditation Community
Wikipedia - The Cubist Painters, Aesthetic Meditations
Wikipedia - The Miracle of Mindfulness -- Manual on meditation by Thich NhM-aM-:M-%t HM-aM-:M-!nh in 1975
Wikipedia - ThetaHealing -- Alternative medicine involving a meditation created by Vianna Stibal in 1995
Wikipedia - Thrill killing -- Premeditated murder
Wikipedia - Tides: Music for Meditation and Yoga -- album by American musician Kaitlyn Aurelia Smith
Wikipedia - Transcendental Meditation in education -- Application of Transcendental Meditation technique in education
Wikipedia - Transcendental Meditation movement -- Programs and organizations connected to Transcendental Meditation
Wikipedia - Transcendental Meditation -- Form of silent mantra meditation
Wikipedia - Tushita Meditation Centre
Wikipedia - Untimely Meditations
Wikipedia - Vajrasana (yoga) -- kneeling asana in modern yoga, a meditation asana in hatha yoga
Wikipedia - Victor's Way -- Meditation garden in County Wicklow, Ireland
Wikipedia - Vipassana Meditation Centre -- Buddhist monastery in Singapore
Wikipedia - Vipassana movement -- Buddhist meditation movement
Wikipedia - Vipassana-M-CM-1aM-aM-9M-^Ga -- Stages that a practitioner of Vipassana meditation is said to pass through on the way to nibbana
Wikipedia - Vipassana -- Meditation practice described in Buddhism
Wikipedia - Vivekananda and meditation
Wikipedia - Walking meditation
Wikipedia - Wes Nisker -- American author, radio commentator, comedian, and Buddhist meditation instructor
Wikipedia - World Community for Christian Meditation -- Founded in 1991 to foster the teachings of Benedictine monk and priest, Fr. John Main
Wikipedia - Yellow Court Classic -- Chinese Taoist meditation text
Wikipedia - Yichudim -- Specific form of Jewish meditation in Kabbalistic Jewish mysticism
Wikipedia - Zafu -- Cushion for sitting often associated with meditation
Wikipedia - Zazen -- Meditative discipline in Zen Buddhism
Wikipedia - Zen meditation
https://www.goodreads.com/book/show/1004010.Meditation_Without_Gurus
https://www.goodreads.com/book/show/10074369-beginning-meditation
https://www.goodreads.com/book/show/10158696-spiritual-paths-and-their-meditation-techniques
https://www.goodreads.com/book/show/1044900.Meditation_in_Action
https://www.goodreads.com/book/show/10475781-meditations-for-interspiritual-wisdom
https://www.goodreads.com/book/show/10754015-meditation
https://www.goodreads.com/book/show/10785888-meditation-therapy-for-stress-and-change
https://www.goodreads.com/book/show/1112903.The_Genesis_Meditations
https://www.goodreads.com/book/show/1143647.Mart_n_Meditations_on_the_South_Valley
https://www.goodreads.com/book/show/11572651-meditations-for-happiness
https://www.goodreads.com/book/show/1166877.Meditation_on_Emptiness
https://www.goodreads.com/book/show/1168544.Mind_Mastery_Meditations
https://www.goodreads.com/book/show/1179965.Self_Meditation
https://www.goodreads.com/book/show/11932785-meditations-of-macarthur
https://www.goodreads.com/book/show/11980134-native-american-healing-meditations
https://www.goodreads.com/book/show/12280676-55-ways-to-meditate
https://www.goodreads.com/book/show/1251103.Daily_Meditations_for_Practicing_the_Course
https://www.goodreads.com/book/show/12603101-medical-meditation
https://www.goodreads.com/book/show/1263496.Meditation_Now
https://www.goodreads.com/book/show/1264057.The_Sacred_Cord_Meditations
https://www.goodreads.com/book/show/129610.Meditations_to_Heal_Your_Life
https://www.goodreads.com/book/show/13133875-philosophers-without-gods-meditations-on-atheism-and-the-secular-life
https://www.goodreads.com/book/show/13151427-running-with-the-mind-of-meditation
https://www.goodreads.com/book/show/13286833-druidry-and-meditation
https://www.goodreads.com/book/show/13316454-meditation-in-action
https://www.goodreads.com/book/show/13339896-guided-meditation-practices-for-the-mindful-way-through-depression
https://www.goodreads.com/book/show/13421189-there-is-no-right-way-to-meditate
https://www.goodreads.com/book/show/13432149-on-meditation
https://www.goodreads.com/book/show/13445678-all-storms-pass-the-anti-meditations
https://www.goodreads.com/book/show/13453943-lenten-meditations
https://www.goodreads.com/book/show/137029.Mindfulness_Meditation
https://www.goodreads.com/book/show/1370866.Meditation_and_Mantras
https://www.goodreads.com/book/show/1372044.Astrology_and_Meditation
https://www.goodreads.com/book/show/137532.Meditations_from_the_Tantras
https://www.goodreads.com/book/show/139362.Will_Yoga_Meditation_Really_Change_My_Life_
https://www.goodreads.com/book/show/139871.Meditations_in_an_Emergency
https://www.goodreads.com/book/show/14291008-mindfulness-meditation
https://www.goodreads.com/book/show/1431704.Meditations_for_People_Who_May_Worry_Too_Much
https://www.goodreads.com/book/show/1435443.Meditations_with_the_Navajo
https://www.goodreads.com/book/show/144522.Meditations_and_Other_Metaphysical_Writings
https://www.goodreads.com/book/show/1474296.Meditation_And_The_Art_Of_Dying
https://www.goodreads.com/book/show/1478267.Five_Classic_Meditations
https://www.goodreads.com/book/show/1483809.The_Aquarian_Teacher_Kri_International_Kundalini_Yoga_Teacher_Training_Level_I_Yoga_Manual_Part_Nine_Sets_And_Meditations
https://www.goodreads.com/book/show/1485974.Mantra_Meditation_for_Physical_Health
https://www.goodreads.com/book/show/1498164.Meditation
https://www.goodreads.com/book/show/1501809.The_Blackwell_Guide_to_Descartes_Meditations
https://www.goodreads.com/book/show/15705.Existential_Meditation
https://www.goodreads.com/book/show/15865196-sufi-meditation-and-contemplation
https://www.goodreads.com/book/show/1601420.Zen_Yoga_A_Path_To_Enlightenment_Through_Breathing__Movement_and_Meditation
https://www.goodreads.com/book/show/16202072-shakti-meditations
https://www.goodreads.com/book/show/1672374.Everything_Meditation
https://www.goodreads.com/book/show/167603.Meditation
https://www.goodreads.com/book/show/168744.Summer_Meditations
https://www.goodreads.com/book/show/17317560-meditation-xvii---meditation-17
https://www.goodreads.com/book/show/173944.Creative_Visualization_Meditations
https://www.goodreads.com/book/show/1745231.Book_of_Tokens_Tarot_Meditations
https://www.goodreads.com/book/show/1761269.Guided_Meditations_on_the_Stages_of_the_Path_with_15_hour_MP3_meditation_CD_
https://www.goodreads.com/book/show/17930318-running-with-the-mind-of-meditation
https://www.goodreads.com/book/show/17931808-lessons-in-meditation
https://www.goodreads.com/book/show/18131175-meditation-the-ultimate-flowering
https://www.goodreads.com/book/show/18221974-meditation-for-warriors
https://www.goodreads.com/book/show/18222645-meditations-for-breaking-the-habit-of-being-yourself
https://www.goodreads.com/book/show/18290877-meditations-on-the-stations-of-mansur-al-hallaj
https://www.goodreads.com/book/show/183477.Jewish_Meditation
https://www.goodreads.com/book/show/1836667.Meditations_on_the_Rainbow
https://www.goodreads.com/book/show/184267.Meditations_with_Meister_Eckhart
https://www.goodreads.com/book/show/18775599-meditation-on-perception
https://www.goodreads.com/book/show/1884605.Meditation_To_Help_with_Anger_Forgiveness
https://www.goodreads.com/book/show/1890054.The_Science_of_Meditation
https://www.goodreads.com/book/show/18909346-meditation
https://www.goodreads.com/book/show/18933677-meditation-for-warriors
https://www.goodreads.com/book/show/1899372.The_Science_of_Meditation
https://www.goodreads.com/book/show/19000358-mindfulness-meditation
https://www.goodreads.com/book/show/190054.True_Meditation
https://www.goodreads.com/book/show/19038560-the-art-of-meditation
https://www.goodreads.com/book/show/19191694-release-the-supernatural-by-meditation-on-christ
https://www.goodreads.com/book/show/19251333-druidry-and-meditation
https://www.goodreads.com/book/show/1930192.Love_Walk_Meditations
https://www.goodreads.com/book/show/19360639-meditations-for-lent
https://www.goodreads.com/book/show/19389195-questioning-meditation
https://www.goodreads.com/book/show/19405567-the-little-red-book-of-prayers-quotes-and-meditations
https://www.goodreads.com/book/show/19490980-meditation-without-gurus
https://www.goodreads.com/book/show/2014813.Meditation_and_Life
https://www.goodreads.com/book/show/20411357-mer-ka-ba-meditation-cd
https://www.goodreads.com/book/show/20424362-astrology-and-meditation
https://www.goodreads.com/book/show/20504964-practical-vipassana-meditational-exercises
https://www.goodreads.com/book/show/2053189.Crystal_Singing_Bowl_Meditation
https://www.goodreads.com/book/show/20575388-12-step-reader-thoughts-prayers-and-meditations
https://www.goodreads.com/book/show/20628077-discovering-ritual-meditation
https://www.goodreads.com/book/show/20751562-meditations-on-the-tarot
https://www.goodreads.com/book/show/208175.Meditations_of_the_Heart
https://www.goodreads.com/book/show/20836496-centering-prayer-meditations
https://www.goodreads.com/book/show/20873666-fundamentals-of-vipassana-meditation
https://www.goodreads.com/book/show/2092238.Meditation_Excerpts_from_Talks_by_Sri_Swami_Satchidananda
https://www.goodreads.com/book/show/20948840-you-are-the-placebo-meditation-2
https://www.goodreads.com/book/show/20948841-you-are-the-placebo-meditation-1
https://www.goodreads.com/book/show/21051600-lucid-dreaming-guided-meditation
https://www.goodreads.com/book/show/21055860-deep-sleep-and-relaxation-guided-meditation-and-affirmations
https://www.goodreads.com/book/show/21154213-stress-relief-anxiety-self-help-and-deep-relaxation-guided-meditation
https://www.goodreads.com/book/show/21460562-mindfulness-meditation
https://www.goodreads.com/book/show/21895327-the-practice-of-the-essence-of-the-sublime-heart-jewel-meditation-and-a
https://www.goodreads.com/book/show/2191831.The_Dynamic_Way_of_Meditation
https://www.goodreads.com/book/show/2192514.Color_Meditation
https://www.goodreads.com/book/show/2202383.The_Meditations_of_the_Emperor_Marcus_Aurelius_Antoninus
https://www.goodreads.com/book/show/22072702-an-introduction-to-meditation-with-yongey-mingyur-rinpoche
https://www.goodreads.com/book/show/22153778-meditation-and-the-initiation-process
https://www.goodreads.com/book/show/222666.The_Art_of_Meditation
https://www.goodreads.com/book/show/2229141.Guided_Meditations_Explorations_and_Healings
https://www.goodreads.com/book/show/2236537.The_Jhanas_in_Theravada_Buddhist_Meditation
https://www.goodreads.com/book/show/22466808-meditations
https://www.goodreads.com/book/show/2265406.Meditations_From_A_Course_in_Miracles
https://www.goodreads.com/book/show/22963209-meditation-in-the-igeneration
https://www.goodreads.com/book/show/23198061-meditation
https://www.goodreads.com/book/show/23282781-a-meditation-on-murder
https://www.goodreads.com/book/show/23466623-life-is-meditation---meditation-is-life
https://www.goodreads.com/book/show/23476302-meditation-essentials
https://www.goodreads.com/book/show/23493509-meditation
https://www.goodreads.com/book/show/23574527-chakra-opening-meditation-with-hypnosis-relaxation-and-affirmations
https://www.goodreads.com/book/show/23690483-stoic-six-pack---meditations-of-marcus-aurelius-golden-sayings-fragmen
https://www.goodreads.com/book/show/238765.Zen_Meditation_and_Psychotherapy
https://www.goodreads.com/book/show/24123402-meditation-for-peacemakers
https://www.goodreads.com/book/show/2427648.Hudson_River_Wind_Meditations
https://www.goodreads.com/book/show/2467958.Meditation_for_Starters
https://www.goodreads.com/book/show/24959729-stop-panic-attacks-and-anxiety-calm-nerves-with-hypnosis-meditation-r
https://www.goodreads.com/book/show/25029113-compassion-and-emptiness-in-early-buddhist-meditation
https://www.goodreads.com/book/show/25326436-five-minute-meditation
https://www.goodreads.com/book/show/25387574-meditations-on-intention-and-being
https://www.goodreads.com/book/show/25588080-mindfulness-without-meditation
https://www.goodreads.com/book/show/25653028-how-to-meditate
https://www.goodreads.com/book/show/2580770-meditation-mehr-klarheit-und-innere-ruhe-mit-cd
https://www.goodreads.com/book/show/2595783-chakra-meditation
https://www.goodreads.com/book/show/25959670-creative-visualization-with-meditations
https://www.goodreads.com/book/show/25960798-spiritual-cleansing-energy-healing-with-hypnosis-meditation-and-affir
https://www.goodreads.com/book/show/25990953-yoga-meditation-and-mysticism
https://www.goodreads.com/book/show/25994597-daily-meditations-for-calming-your-angry-mind
https://www.goodreads.com/book/show/26346738-meditation
https://www.goodreads.com/book/show/26450662-there-is-no-right-way-to-meditate
https://www.goodreads.com/book/show/26485102-warrior-goddess-meditations
https://www.goodreads.com/book/show/26715908-meditations-on-mary
https://www.goodreads.com/book/show/2682914-creative-meditation-and-multi-dimensional-consciousness
https://www.goodreads.com/book/show/27038596-anote2self-meditation-journal-vol-1
https://www.goodreads.com/book/show/27038597-anote2self-meditation-journal-vol-2
https://www.goodreads.com/book/show/27038598-anote2self-meditation-journal-volume-1
https://www.goodreads.com/book/show/27038599-anote2self-meditation-journal-vol-2
https://www.goodreads.com/book/show/271252.Meditate
https://www.goodreads.com/book/show/27254002-the-forgotten-way-meditations
https://www.goodreads.com/book/show/27414493-the-headspace-guide-to-meditation-mindfulness
https://www.goodreads.com/book/show/27434716-meditation-for-dummies
https://www.goodreads.com/book/show/2754114-the-avalon-meditations
https://www.goodreads.com/book/show/28139847-the-meditations-of-marcus-aurelius
https://www.goodreads.com/book/show/28156369-anote2self-meditation-journal
https://www.goodreads.com/book/show/28385668-akashic-records-psychic-astral-travel-meditation
https://www.goodreads.com/book/show/28671201-master-self-discipline-and-willpower-with-hypnosis-and-meditation
https://www.goodreads.com/book/show/28688504-guide-to-yoga-meditation
https://www.goodreads.com/book/show/2871038-meditations-before-mass
https://www.goodreads.com/book/show/28931891-buddhas-herzmeditation
https://www.goodreads.com/book/show/295016.Meditations_from_the_Mat
https://www.goodreads.com/book/show/295018.Meditations_on_First_Philosophy
https://www.goodreads.com/book/show/2955952-hurry-up-and-meditate
https://www.goodreads.com/book/show/297334.Meditations_in_Green
https://www.goodreads.com/book/show/30037787-meditations-on-violence
https://www.goodreads.com/book/show/3024925-transcendental-meditation
https://www.goodreads.com/book/show/304473.Bare_Bones_Meditation
https://www.goodreads.com/book/show/3049898-50-meditations
https://www.goodreads.com/book/show/30649409-reclaiming-the-lost-art-of-biblical-meditation
https://www.goodreads.com/book/show/30650095-descartes-meditations-bro
https://www.goodreads.com/book/show/30654.Insight_Meditation
https://www.goodreads.com/book/show/30658.Meditations_on_First_Philosophy
https://www.goodreads.com/book/show/30659.Meditations
https://www.goodreads.com/book/show/30822554-princess-kate-meditates
https://www.goodreads.com/book/show/30897019-meditation-without-gurus
https://www.goodreads.com/book/show/3130051-meditations-of-maharishi-mahesh-yogi
https://www.goodreads.com/book/show/31370601.OPEN_EYED_MEDITATIONS_Practical_Wisdom_for_Everyday_Life
https://www.goodreads.com/book/show/31370601-open-eyed-meditations-practical-wisdom-for-everyday-life
https://www.goodreads.com/book/show/31697099-meditation-for-dummies-mini-edition
https://www.goodreads.com/book/show/317737.Meditations_On_a_Hobby_Horse_and_Other_Essays_On_the_Theory_of_Art
https://www.goodreads.com/book/show/31819304-meditation-without-gurus
https://www.goodreads.com/book/show/31862.Discourse_on_Method_and_Meditations_on_First_Philosophy
https://www.goodreads.com/book/show/32061891-the-meditation-circle
https://www.goodreads.com/book/show/32572529-meditations-on-christ
https://www.goodreads.com/book/show/3281024-premeditated-murder
https://www.goodreads.com/book/show/32980207-meditations
https://www.goodreads.com/book/show/33241800-original-meditation
https://www.goodreads.com/book/show/33547594-meditation-the-first-and-last-freedom
https://www.goodreads.com/book/show/335851.Husserlian_Meditations_How_Words_Present_Things
https://www.goodreads.com/book/show/33885.Meditations_from_a_Movable_Chair
https://www.goodreads.com/book/show/3396377-meditations-on-violence
https://www.goodreads.com/book/show/34082712-meditations-on-self-discipline-and-failure
https://www.goodreads.com/book/show/3423071-meditation
https://www.goodreads.com/book/show/34303833-meditations-on-the-mat
https://www.goodreads.com/book/show/34548439-early-buddhist-meditation-studies
https://www.goodreads.com/book/show/34619565-conscious-creativity-mindfulness-meditations
https://www.goodreads.com/book/show/34962306-meditation-for-fidgety-skeptics
https://www.goodreads.com/book/show/35069987-365-daily-meditations-for-on-and-off-the-mat
https://www.goodreads.com/book/show/35260145-pre-meditated-murder
https://www.goodreads.com/book/show/354009.The_Prayers_and_Meditations_of_St_Anselm_The_Proslogion
https://www.goodreads.com/book/show/35447681-power-animal-meditations
https://www.goodreads.com/book/show/35861628-i-ve-been-thinking-reflections-prayers-and-meditations-for-a-mean
https://www.goodreads.com/book/show/36204290-meditation-is-not-what-you-think
https://www.goodreads.com/book/show/3628133-adventure-in-meditation
https://www.goodreads.com/book/show/36375515-meditation-for-fidgety-skeptics
https://www.goodreads.com/book/show/36419840-a-meditator-s-practice-guide-to-the-mind-illuminated
https://www.goodreads.com/book/show/364659.Qigong_Meditation
https://www.goodreads.com/book/show/36493462-the-missing-link-of-meditation
https://www.goodreads.com/book/show/36577669-111-morning-meditations
https://www.goodreads.com/book/show/368522.Meditation_and_Its_Methods_According_to_Swami_Vivekananda
https://www.goodreads.com/book/show/370997.Meditation
https://www.goodreads.com/book/show/37794311-premeditated-peppermint
https://www.goodreads.com/book/show/37796754-premeditated-peppermint
https://www.goodreads.com/book/show/38526109-a-series-of-meditations-on-the-ethical-and-psychical-relation-of-spirit
https://www.goodreads.com/book/show/39015043-meditation-for-beginners
https://www.goodreads.com/book/show/39073073-swan-meditation---theory-and-practice
https://www.goodreads.com/book/show/3918056-mantra-and-meditation
https://www.goodreads.com/book/show/3934709-meditation-workbook
https://www.goodreads.com/book/show/3934985-a-meditation-to-promote-successful-surgery
https://www.goodreads.com/book/show/39352102-satipatthana-meditation
https://www.goodreads.com/book/show/39510380-the-meditatio-journal
https://www.goodreads.com/book/show/40036592-gospel-meditations-for-mothers
https://www.goodreads.com/book/show/403338.Meditations_on_Hunting
https://www.goodreads.com/book/show/40495928-meditator-s-life-of-the-buddha
https://www.goodreads.com/book/show/40500647-premeditated-myrtle
https://www.goodreads.com/book/show/40721233-meditation
https://www.goodreads.com/book/show/41199118-meditation-the-first-and-last-freedom
https://www.goodreads.com/book/show/413034.The_Myth_of_Freedom_and_the_Way_of_Meditation
https://www.goodreads.com/book/show/417379.Meditations_for_Women_Who_Do_Too_Much
https://www.goodreads.com/book/show/4196501-how-to-meditate
https://www.goodreads.com/book/show/42218981-satipatthana-meditation
https://www.goodreads.com/book/show/424274.Meditations_on_the_Peaks
https://www.goodreads.com/book/show/42454310-mini-meditations-on-creativity
https://www.goodreads.com/book/show/42976986-meditations
https://www.goodreads.com/book/show/430169.The_Complete_Idiot_s_Guide_to_Short_Meditations
https://www.goodreads.com/book/show/43225598-wisdom-to-heal-the-earth---meditations-and-teachings-of-the-lubavitcher
https://www.goodreads.com/book/show/43254413-lessons-in-meditation
https://www.goodreads.com/book/show/43526099-yoga-meditation-achtsamkeit
https://www.goodreads.com/book/show/4387271-very-practical-meditation
https://www.goodreads.com/book/show/43912480-meditation-know-how
https://www.goodreads.com/book/show/44178156-self-compassion-headspace-guide-to-meditation-and-mindfulness-medita
https://www.goodreads.com/book/show/44279957-the-upside-of-stress-headspace-guide-to-meditation-and-mindfulness-med
https://www.goodreads.com/book/show/44279967-mindfulness-guide-for-the-frazzled-headspace-guide-to-meditation-and-mi
https://www.goodreads.com/book/show/44331399-tarmac-meditations
https://www.goodreads.com/book/show/44785736-meditation-and-mindfulness-10-happier-meditation-for-fidgety-skeptics
https://www.goodreads.com/book/show/44785737-meditation-and-mindfulness-10-happier-meditation-for-fidgety-skeptics
https://www.goodreads.com/book/show/448868.Meditation_for_Dummies
https://www.goodreads.com/book/show/477258.The_Beginner_s_Guide_to_Meditation
https://www.goodreads.com/book/show/477262.The_Beginner_s_Guide_to_Meditation
https://www.goodreads.com/book/show/478234.Cartesian_Meditations
https://www.goodreads.com/book/show/4831660-50-meditations
https://www.goodreads.com/book/show/499994.Meditation_and_Its_Practice
https://www.goodreads.com/book/show/5004338-the-heart-of-meditation
https://www.goodreads.com/book/show/5176748-the-joy-of-meditation
https://www.goodreads.com/book/show/54211.Celtic_Spirit_Meditations
https://www.goodreads.com/book/show/5660340-prayers-meditations
https://www.goodreads.com/book/show/575664.Vipassana_Meditation
https://www.goodreads.com/book/show/576366.Meditation_Symbols_in_Eastern_Western_Mysticism
https://www.goodreads.com/book/show/5951268-meditation-is-easy
https://www.goodreads.com/book/show/5951271-meditation-workbook
https://www.goodreads.com/book/show/5951272-meditation-is-powerful
https://www.goodreads.com/book/show/5998678-the-cthonos-meditation
https://www.goodreads.com/book/show/6130387-esoteric-secrets-of-meditation-and-magic---volume-2
https://www.goodreads.com/book/show/6254983-meditation
https://www.goodreads.com/book/show/6383162-meditation-and-its-methods-according-to-swami-vivekanand
https://www.goodreads.com/book/show/6518809-compassion-and-meditation
https://www.goodreads.com/book/show/6536923-meditations-for-emotional-healing
https://www.goodreads.com/book/show/6562406-the-science-of-meditation
https://www.goodreads.com/book/show/6589933-adventure-in-meditation
https://www.goodreads.com/book/show/6589934-adventure-in-meditation
https://www.goodreads.com/book/show/6725168-buddhismus-lehren-praxis-meditation
https://www.goodreads.com/book/show/685293.Taoist_Meditation
https://www.goodreads.com/book/show/7130229.A_Heart_s_Thoughts_Love_Walk_Meditations_Series
https://www.goodreads.com/book/show/7136838-meditations-to-change-your-brain
https://www.goodreads.com/book/show/7195317-mindfulness-meditation-for-pain-relief
https://www.goodreads.com/book/show/729088.Meditations_for_Living_In_Balance
https://www.goodreads.com/book/show/753039.Meditations
https://www.goodreads.com/book/show/763817.Meditations
https://www.goodreads.com/book/show/7663677-meditations-of-marcus-aurelius-and-epictetus-enchiridion
https://www.goodreads.com/book/show/775297.A_Guided_Meditation_for_Healing_Trauma
https://www.goodreads.com/book/show/778460.Meditations_on_Quixote
https://www.goodreads.com/book/show/7843634-shamanic-meditations
https://www.goodreads.com/book/show/78631.100_Prison_Meditations
https://www.goodreads.com/book/show/806704.Insight_Meditation
https://www.goodreads.com/book/show/818322.Metaphysical_Meditations
https://www.goodreads.com/book/show/857371.Meditation_for_Relaxation_and_Wellness
https://www.goodreads.com/book/show/863479.Meditations
https://www.goodreads.com/book/show/8725111-why-meditate
https://www.goodreads.com/book/show/893084.Concentration_and_Meditation
https://www.goodreads.com/book/show/8950823-meditation-and-psychotherapy
https://www.goodreads.com/book/show/9009636-mantra-meditation
https://www.goodreads.com/book/show/9009637-om-chanting-and-meditation
https://www.goodreads.com/book/show/904836.Meditation_and_Kabbalah
https://www.goodreads.com/book/show/904837.Meditation_and_the_Bible
https://www.goodreads.com/book/show/9113955-meditation-for-the-love-of-it
https://www.goodreads.com/book/show/919109.Zen_Meditation_Therapy
https://www.goodreads.com/book/show/9217292-meditating-together-speaking-from-silence
https://www.goodreads.com/book/show/9321670-on-the-nature-of-things-the-discourses-the-meditations
https://www.goodreads.com/book/show/961422.Mantra_Meditation
https://www.goodreads.com/book/show/9672792-meditations-from-the-mat
https://www.goodreads.com/book/show/97009.Meditation
https://www.goodreads.com/book/show/970578.Philosophers_Without_Gods_Meditations_on_Atheism_and_the_Secular_Life
https://www.goodreads.com/book/show/986140.Mary_Magdalen_Energy_Meditations
https://www.goodreads.com/book/show/986619.Meditation_for_Beginners
https://www.goodreads.com/book/show/9943269-practical-insight-meditation
https://religion.wikia.org/nl/wiki/Vipassana_meditatie
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_arrogance
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_delusion
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_depreciation_/_hypocrisy
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_enmity
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_illusion
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_impetuosity
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_intoxification_of_mind
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_lust
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_malice
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_pride
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_stubbornness
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_treachery
https://religion.wikia.org/wiki/10_meditation_subjects_for_the_thorough_comprehension_of_wrath
https://religion.wikia.org/wiki/16_steps_of_breath_meditation
https://religion.wikia.org/wiki/28_special_qualities_of_solitary_meditation
https://religion.wikia.org/wiki/2_types_of_meditation
https://religion.wikia.org/wiki/A_Ribband_of_Blue_And_Other_Bible_Studies#Chapter_2_--_Blessed_Prosperity_--_Meditations_on_Psalm_1
https://religion.wikia.org/wiki/Beauty_of_meditation_by_Tan_Dtoon
https://religion.wikia.org/wiki/Benefit_of_meditation_by_Tan_Dtoon
https://religion.wikia.org/wiki/Body_meditation_by_Jack_Kornfield
https://religion.wikia.org/wiki/Breathing_meditation_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/Breathing_meditation_video
https://religion.wikia.org/wiki/Bringing_up_rapture_in_meditation_by_Ven._Mettiko
https://religion.wikia.org/wiki/Buddhism#Meditation
https://religion.wikia.org/wiki/Buddhism#Praj.C3.B1.C4.81_.28Wisdom.29:_vipassana_meditation
https://religion.wikia.org/wiki/Buddhism#Sam.C4.81dhi_.28meditative_cultivation.29:_samatha_meditation
https://religion.wikia.org/wiki/Buddhist_meditation
https://religion.wikia.org/wiki/Buddhist_meditation_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/Buddhist_meditation_music,_Zen_garden
https://religion.wikia.org/wiki/Category:Buddhist_meditation
https://religion.wikia.org/wiki/Category:Meditation
https://religion.wikia.org/wiki/Category_talk:Buddhist_meditation
https://religion.wikia.org/wiki/Category_talk:Meditation
https://religion.wikia.org/wiki/Category:Tibetan_meditation
https://religion.wikia.org/wiki/Cham_Dance#Meditative_rite_and_offering
https://religion.wikia.org/wiki/Concentration_meditation_3_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_4_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_6_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_by_Sister_Dipankara
https://religion.wikia.org/wiki/Deep_meditation_by_Ven._Gunankaro
https://religion.wikia.org/wiki/Deep_meditation_experience_by_Tan_Dtoon
https://religion.wikia.org/wiki/Exploring_Meditation_by_Ven._Dhammika
https://religion.wikia.org/wiki/Fasting_&_meditation_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/File:Falun_Dafa_fifth_meditation_exercise.jpg
https://religion.wikia.org/wiki/File:Raelian_Meditation.jpg
https://religion.wikia.org/wiki/Finding_a_meditation_technique_by_Ven._Balacitta
https://religion.wikia.org/wiki/First_meditation_experiences_by_U_Rewata
https://religion.wikia.org/wiki/First_meditation_retreat_by_Ven._Jamal
https://religion.wikia.org/wiki/Forest_meditation_style_by_Ven._Cattamalo
https://religion.wikia.org/wiki/Introduction_to_meditation10_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation11_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation12_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation13_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation14_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation1_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation2_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation3_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation4_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation5_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation6_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation7_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation8_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Introduction_to_meditation9_by_Ajahn_Jayasaro
https://religion.wikia.org/wiki/Jhana_guided_meditation_1-2
https://religion.wikia.org/wiki/Kasina_meditation_by_Ven._Mettiko
https://religion.wikia.org/wiki/Life_meditation
https://religion.wikia.org/wiki/Mahamudra#Mahamudra_meditation
https://religion.wikia.org/wiki/Meditation
https://religion.wikia.org/wiki/Meditation_2_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_3_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_4_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_5_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_6_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_by_Ven._Cattamalo
https://religion.wikia.org/wiki/Meditation_by_Ven._Dhammika_1/5
https://religion.wikia.org/wiki/Meditation_by_Ven._Dhammika_2/5
https://religion.wikia.org/wiki/Meditation_by_Ven._Dhammika_3/5
https://religion.wikia.org/wiki/Meditation_by_Ven._Dhammika_4/5
https://religion.wikia.org/wiki/Meditation_by_Ven._Dhammika_5/5
https://religion.wikia.org/wiki/Meditation_by_Ven._Dr._Gunaratana
https://religion.wikia.org/wiki/Meditation_experienes_by_Rodney
https://religion.wikia.org/wiki/Meditation_for_beginners_by_Jack_Kornfield
https://religion.wikia.org/wiki/Meditation_instructions_by_Bhante_Vimalaramsi
https://religion.wikia.org/wiki/Meditation_leads_to_peace
https://religion.wikia.org/wiki/Meditation_on_death_by_Ven._Cattamalo
https://religion.wikia.org/wiki/Meditation_on_the_Dhamma
https://religion.wikia.org/wiki/Meditation_posture_by_Ven._Hye
https://religion.wikia.org/wiki/Meditation_postures
https://religion.wikia.org/wiki/Meditation_practice_2_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_retreat_2_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_retreat_3_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_retreat_4_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_retreat_6_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditation_retreat_with_Pa_Auk_Sayadaw_by_Sister_Dipankara
https://religion.wikia.org/wiki/Meditaton_&_thinking_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/Metta_meditation
https://religion.wikia.org/wiki/Metta_meditation_2_by_Sister_Dipankara
https://religion.wikia.org/wiki/Metta_meditation_by_Sister_Dipankara
https://religion.wikia.org/wiki/Metta_meditation_video
https://religion.wikia.org/wiki/Metta_meditation_video_2
https://religion.wikia.org/wiki/New_Kadampa_Tradition#Kadampa_Meditation_Centers
https://religion.wikia.org/wiki/Noble_Eightfold_Path#Sam.C4.81dhi:_Mental_Discipline.2C_Concentration.2C_Meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Theravada_meditation_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vajrayana_meditation_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vipassan.C4.81_.E2.80.94_Insight_meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Zen_meditation_practices
https://religion.wikia.org/wiki/Power_of_meditation_by_Ven._Dhammavuddho
https://religion.wikia.org/wiki/Problems_faced_by_meditators
https://religion.wikia.org/wiki/Problems_faced_by_meditators_2_by_Sister_Dipankara
https://religion.wikia.org/wiki/Progress_in_meditation
https://religion.wikia.org/wiki/Psychonaut#Meditation
https://religion.wikia.org/wiki/Rosary_(Christian_Orthodox_point_of_view)#Meditations
https://religion.wikia.org/wiki/Scary_meditaton_experiences_by_U_Rewata
https://religion.wikia.org/wiki/Sera-Je#Meditation
https://religion.wikia.org/wiki/Starting_meditation_practice_by_Sister_Dipankara
https://religion.wikia.org/wiki/Starting_to_meditate_in_India_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/Study_&_meditation_by_Sister_Sonam
https://religion.wikia.org/wiki/Sutra_of_Meditation_on_the_Bodhisattva_Universal_Virtue
https://religion.wikia.org/wiki/Talk:Buddhism/Revised#Meditation
https://religion.wikia.org/wiki/Talk:Buddhism/Revised#Sam.C4.81dhi.2FBh.C4.81van.C4.81_.28Meditative_cultivation.29
https://religion.wikia.org/wiki/Talk:Meditation
https://religion.wikia.org/wiki/Talk:Theravada_Meditation
https://religion.wikia.org/wiki/Theravada_Meditation
https://religion.wikia.org/wiki/Thich_Nhat_Hanh_breathing_meditation
https://religion.wikia.org/wiki/Thich_Nhat_Hanh_walking_meditation
https://religion.wikia.org/wiki/Thinking_in_meditation_by_Ven._Mettiko
https://religion.wikia.org/wiki/Types_of_correct_and_incorrect_meditations_by_Madawela_Punnaji
https://religion.wikia.org/wiki/Walking_meditation
https://religion.wikia.org/wiki/Walking_meditation_by_Ajahn_Gavesako
https://religion.wikia.org/wiki/Why_meditation_by_Ayya_Khema
http://malankazlev.com/kheper/praxis/meditation/meditation.htm -- 0
Kheper - meditation -- 23
Kheper - active_vs_passive -- 20
Kheper - Buddhist_meditation -- 8
Kheper - Confucian_meditation -- 5
Kheper - meditation index -- 32
Kheper - inner_smile -- 12
Kheper - Jain_meditation -- 5
Kheper - Kabbalistic -- 12
Kheper - maharishi_effect -- 4
Kheper - meditation -- 23
Kheper - Satipatthana -- 10
Kheper - Taoist_meditation -- 4
Kheper - Upanishads -- 8
Kheper - who_are_you -- 14
Kheper - world_meditation -- 22
Kheper - meditation -- 21
http://malankazlev.com/topics/meditation/meditation.htm -- 0
auromere - types-of-meditation
auromere - types-of-meditation
auromere - types-of-meditation
auromere - meditation-techniques-from-the-yoga-upanishads
auromere - meditation-techniques-from-the-yoga-upanishads
auromere - meditation
auromere - stabilizing-the-body-before-meditation
auromere - physical-culture
auromere - distinguishing-between-stilling-the-mind-and-dynamizing-meditation
auromere - meditation
auromere - stages-of-meditation
auromere - meditation
auromere - on-collective-prayer-and-meditation
auromere - meditation
auromere - unpleasant-images-and-negative-thoughts-during-meditation
auromere - subconscient
auromere - meditation
auromere - pranayama
auromere - unpleasant-images-and-negative-thoughts-during-meditation
auromere - meditation
auromere - meditation
auromere - pranayama
auromere - meditation
auromere - unpleasant-images-and-negative-thoughts-during-meditation
Integral World - Ken Wilber on Meditation: A Baffling Babbling of Unending Nonsense, Jim Andrews
Integral World - Geometric Meditations on the AQAL: A Pythagorean Integralism, Joe Corbett
Integral World - A Meditation on Spirit-In-Action, Joe Corbett
Integral World - Tod Wiedergeburt und Meditation, Ken Wilber
Integral World - The Science of Going Within, Part I: Exploring the Neurobiological Basis of Shabd Yoga Meditation, Andrea Diem-Lane and David Lane
Integral World - What is Spirit?, Transcendent Loving Creator–Intelligible Natural Order–Nondual Meditative Emptiness - All of Them?, Oliver Griebel
Integral World - Why I Meditate, Reflections of a Neural Surfer, David Lane
Integral World - Meditating Catholic, An Agnostic Pilgrimage For Contemplative Enclaves Inside Roman Catholic Churches, David Lane
Integral World - The Future of Meditation, How Technological Augmentation Will Advance Interior Exploration, David Lane and Andrea Diem-Lane
Integral World - The Netflix of Consciousness, How Understanding Evolution and Neuroscience Can Help in Deep Meditation, David Lane
Integral World - The Evolution of Meditation, Why Understanding the Mind-Brain and its Permutations is Helpful, David Lane
Integral World - Consciousness, meditation, and a higher state, David Lane
Integral World - How to Meditate: A Brief Guide, David Lane
Integral World - The Doubting Meditator, Is Radhasoami Really A Science?, David Lane
Integral World - The Physics of Going Within, Further Notes on the Technical Mechanics of Shabd Yoga Meditation, David Lane and Andrea Diem-Lane
Integral World - Meditation Notes from the Writings of Ken Wilber
Integral World - The Buddha In Your Body, Is The Meditation Establishment Preventing Your Enlightenment?, Barclay Powers
Integral World - Does the Buddha Pill Really Work?, Seven Myths About Meditation, Barclay Powers
Integral World - The Sword of Zen, Meditation/Brain Training for Functional Combat Cognition, Barclay Powers
Integral World - The Convergence of Contemplative Neuroscience and the Original Goal of Inner Alchemical Meditation, Barclay Powers
Integral World - True Meditation, Evolution's Tool for Ego-Transcendence, Brad Reynolds
Integral World - The intersubjective meditator, Andy Smith
Integral World - A Critique of Perennialism: Problems with Enlightenment, Gurus, and Meditation, Gary Stogsdill
Integral World - Can Meditation Change the World?, Steve Taylor
Integral World - Integrative Relationship Meditation, Lawrence Wollersheim
Basic Meditation Instructions
Death, Rebirth, and Meditation
Empty Spaces: Liberation Upon Hearing
Essential Meditations: Shamatha and Vipashyana
The Fourth Turning: Integral Zen Meditations
Meditation for Militants
Meditation Garden
Meditation for the Love of It: Enjoying Your Own Deepest Experience
Perfection Meditation
Sutras: A Musical Meditation
The Embodied Success Shift: A Simple Meditation to Cut Through the Hustle and Cure Your Burnout
Unlocking the Power of Meditation
selforum - meditative intuition
selforum - meditation f schuon and sri aurobindo
selforum - meditation society of australia
selforum - as if meditation were debt
selforum - sri aurobindo society noida meditation
https://thoughtsandvisions-searle88.blogspot.com/2012/07/jewish-meditation.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/meditation.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/sufi-meditationazeemia.html
https://thoughtsandvisions-searle88.blogspot.com/2013/10/meditation-and-neurofeedback.html
https://thoughtsandvisions-searle88.blogspot.com/2014/10/edgar-cayce-on-meditation.html
https://thoughtsandvisions-searle88.blogspot.com/2015/11/the-doubting-meditator.html
https://thoughtsandvisions-searle88.blogspot.com/2015/12/meditation-from-rational-wiki.html
dedroidify.blogspot - no-nonsense-guide-to-meditation-no
dedroidify.blogspot - russell-simmons-on-meditation
dedroidify.blogspot - learn-how-to-meditate
dedroidify.blogspot - wolverine-meditating
dedroidify.blogspot - basic-meditation-tutorial-from
dedroidify.blogspot - star-trek-meditations
dedroidify.blogspot - naruto-meditation-mushrooms
dedroidify.blogspot - pandaren-monk-meditation
dedroidify.blogspot - meditation-of-life
dedroidify.blogspot - meditations-on-yoga
dedroidify.blogspot - meditation
dedroidify.blogspot - western-eastern-meditation
dedroidify.blogspot - meditation
dedroidify.blogspot - steve-jobs-on-meditation
dedroidify.blogspot - fck-that-guided-meditation
https://esotericotherworlds.blogspot.com/2012/11/auras-in-meditation-spiritual-healing.html
https://esotericotherworlds.blogspot.com/2013/09/signs-of-progress-on-path-of-meditation.html
https://esotericotherworlds.blogspot.com/2013/10/merkaba-meditation.html
https://esotericotherworlds.blogspot.com/2013/11/transcendental-meditation-technique.html
wiki.auroville - Meditations_on_Savitri
wiki.auroville - Prayers_and_Meditations
wiki.auroville - Ritam_"Meditation_and_Painting:_A_Research_Project"
Dharmapedia - Category:Meditation
Dharmapedia - Meditation
Dharmapedia - Meditative_postures
Dharmapedia - Transcendental_Meditation
Dharmapedia - Transcendental_Meditation_technique
Psychology Wiki - Buddhist_meditation
Psychology Wiki - Category:Buddhist_meditation
Psychology Wiki - Category:Meditation
Psychology Wiki - File:Jain_meditation.jpg
Psychology Wiki - File:Walking_meditation.jpg
Psychology Wiki - Meditation
Psychology Wiki - Meditation#Acoustic_and_photic
Psychology Wiki - Meditation#Active.2FDynamic_Meditation
Psychology Wiki - Meditation#Bah.C3.A1.27.C3.AD_Faith
Psychology Wiki - Meditation#Buddhism
Psychology Wiki - Meditation#Christianity
Psychology Wiki - Meditation#Frequency_and_duration
Psychology Wiki - Meditation#Hinduism
Psychology Wiki - Meditation#Islam
Psychology Wiki - Meditation#Jainism
Psychology Wiki - Meditation#Judaism
Psychology Wiki - Meditation#Meditation_in_context
Psychology Wiki - Meditation#New_Age
Psychology Wiki - Meditation#Notes
Psychology Wiki - Meditation#Overview
Psychology Wiki - Meditation#Physical_postures
Psychology Wiki - Meditation#Purposes_and_effects_of_meditation
Psychology Wiki - Meditation#References
Psychology Wiki - Meditation#Secular
Psychology Wiki - Meditation#See_also
Psychology Wiki - Meditation#Sikhism
Psychology Wiki - Meditation#Taoism
Psychology Wiki - Meditation#Types_of_meditation
Psychology Wiki - NSR_Meditation
Psychology Wiki - Transcendental_Meditation
Psychology Wiki - Transcendental_meditation
Psychology Wiki - Transpersonal:_Meditation
https://tvtropes.org/pmwiki/pmwiki.php/Main/MeditatingUnderAWaterfall
https://tvtropes.org/pmwiki/pmwiki.php/Main/MeditationPowerup
https://en.wikiquote.org/wiki/File:Buddha_meditating.jpg
https://en.wikiquote.org/wiki/File:Buddha_meditating,_Tokyo_National_Museum,_Japan_cropped.jpg
https://en.wikiquote.org/wiki/File:Meditating_in_Madison_Square_Park.jpg
https://en.wikiquote.org/wiki/File:Pagan_meditation.jpg
https://en.wikiquote.org/wiki/Meditation
https://en.wikiquote.org/wiki/Meditations_on_First_Philosophy
https://en.wikiquote.org/wiki/Untimely_Meditations
Down and Out in Beverly Hills(1986) - Beverly Hills couple Barbara and Dave Whiteman are very rich but not happy Dave is a hard working business man, his wife is only interested in yoga, aerobics and other meditation classes, and he sleeps with the house maid. Their teenage son is confused about his sexuality and their daughter is suffe...
Nowhere(1997) - Described by director Gregg Araki as "A Beverly Hills 90210 episode on acid" (with no suggestions of what it might be cut with), Nowhere is a companion piece with Araki's previous meditations on youth gone wild in the 1990s, Totally F***ed Up and The Doom Generation Araki's self-described "teen a...
Don't Look Now(1973) - Nicolas Roeg's third film--after the brash PERFORMANCE (1970) and meditative WALKABOUT (1971)--is a haunting thriller that confirmed the director's status as a true visionary. Based on a story by Daphne Du Maurier, DON'T LOOK NOW follows a grieving English couple to Venice, where the past continues...
Feast Of Love(2007) - A meditation on love and its various incarnations, set within a community of friends in Oregon. and is described as an exploration of the magical, mysterious and sometimes painful incarnations of love.
Grave of the Fireflies(1988) - A devastating meditation on the human cost of war, this animated tale follows Seita (Tsutomu Tatsumi/J. Robert Spencer/Adam Gibbs), a teenager charged with the care of his younger sister, Setsuko (Ayano Shiraishi/Rhoda Chrosite/Emily Neves), after an American firebombing during World War II separate...
Oceans(2009) - An ecological drama/documentary, filmed throughout the globe. Part thriller, part meditation on the vanishing wonders of the sub-aquatic world.
Feast of Love (2007) ::: 6.6/10 -- R | 1h 37min | Drama, Romance | 28 September 2007 (USA) -- A meditation on love and its various incarnations, set within a community of friends in Oregon. and is described as an exploration of the magical, mysterious and sometimes painful incarnations of love. Director: Robert Benton Writers:
Meditation, Creativity, Peace (2012) ::: 6.8/10 -- 1h 11min | Documentary | 2012 (USA) -- This documentary is an exhilarating, inspiring round-up of questions and answers from David Lynch's European and Middle East tours of 2007-2009, when he visited 16 countries to meet film ... S Writer: David Lynch Star: David Lynch
The Yacoubian Building (2006) ::: 7.5/10 -- Omaret yakobean (original title) -- The Yacoubian Building Poster Meditations on corruption, fundamentalism, prostitution, homosexuality, and drugs in central Cairo. Director: Marwan Hamed Writers: Alaa' Al-Aswany (novel), Wahid Hamed (as Wahid Hamid) Stars:
https://meditation.fandom.com/
https://dc.fandom.com/wiki/Meditation
https://deathinparadise.fandom.com/wiki/A_Meditation_on_Murder
https://diablo.fandom.com/wiki/Meditation
https://diablo.fandom.com/wiki/Meditation_(Paladin)
https://diablo.fandom.com/wiki/Meditations_on_My_Redemption
https://dnd4.fandom.com/wiki/Meditative_Solace
https://dnd4.fandom.com/wiki/Purifying_Meditation
https://domo.fandom.com/wiki/Meditation
https://elderscrolls.fandom.com/wiki/Meditations_on_the_Words_of_Power
https://elona.fandom.com/wiki/Meditation
https://eq2.fandom.com/wiki/Akheva_Meditation_Tools
https://eq2.fandom.com/wiki/Divine_Meditation
https://eq2.fandom.com/wiki/Faris'_Disk_of_Meditation
https://fanfiction.fandom.com/wiki/Moon_Crystal_Meditation
https://ffxiclopedia.fandom.com/wiki/Meditate
https://ffxiclopedia.fandom.com/wiki/Meditate_Recast
https://ffxiclopedia.fandom.com/wiki/Nature's_Meditation
https://forgottenrealms.fandom.com/wiki/Mediations_and_Meditations
https://jedipedia.fandom.com/wiki/Meditation
https://jedipedia.fandom.com/wiki/Zeffo-Meditationsrelikt
https://memory-alpha.fandom.com/wiki/Albeni_meditation_crystal
https://memory-alpha.fandom.com/wiki/Meditation
https://memory-alpha.fandom.com/wiki/Meditation_lamp
https://mtg.fandom.com/wiki/Meditation_Plane
https://mtg.fandom.com/wiki/Meditation_Realm
https://starwars.fandom.com/wiki/Battle_meditation
https://starwars.fandom.com/wiki/Darth_Vader's_meditation_chamber
https://starwars.fandom.com/wiki/Darth_Vader's_meditation_chamber/Legends
https://starwars.fandom.com/wiki/Meditation
https://starwars.fandom.com/wiki/Meditation_chamber
https://starwars.fandom.com/wiki/Meditation_chamber/Legends
https://starwars.fandom.com/wiki/Meditation/Legends
https://starwars.fandom.com/wiki/Ship_(Sith_Meditation_Sphere)
https://starwars.fandom.com/wiki/Sith_Meditation_Sphere
https://starwars.fandom.com/wiki/The_Unending_Stars:_Meditations_on_an_Ilum_Pilgrimage
https://starwars.fandom.com/wiki/Unidentified_female_Jedi_Master_(meditation)
https://starwarslegion.fandom.com/wiki/Battle_Meditation
https://tardis.fandom.com/wiki/Bors_(The_Doctor's_Meditation)
https://tardis.fandom.com/wiki/The_Doctor's_Meditation_(theatrical_film)
https://tardis.fandom.com/wiki/The_Doctor's_Meditation_(TV_story)
https://tipitaka.fandom.com/wiki/Buddhism_FAQ6_Meditation
https://tipitaka.fandom.com/wiki/Satipattana_Way_of_Meditation
https://wowwiki-archive.fandom.com/wiki/Cave_of_Meditation
https://wowwiki-archive.fandom.com/wiki/Premeditation
https://wowwiki-archive.fandom.com/wiki/Zen_Meditation
Honoo no Mirage: Minagiwa no Hangyakusha -- -- Madhouse -- 3 eps -- Light novel -- Action Romance Supernatural Historical Drama Shoujo Shounen Ai -- Honoo no Mirage: Minagiwa no Hangyakusha Honoo no Mirage: Minagiwa no Hangyakusha -- Takaya was sent to Kyoto to investigate the re-awakening of Ikko sect and Araki Murashige, a member of the Ikko sect who deserted the clan.With the help of his vassal Haruie, Takaya is finally successful in tracing Araki who hunts down a 400-years-old mandala (Buddhist artifact for meditating) that was made of the hair of the deceased Araki clansmen. Unfortunately, by the time they meet, Haruie recognizes Araki as Shintarou, her lover in her past-life. Takaya orders her to eliminate Araki, who is a threat, but will she be able to do it. Furthermore Takaya finally meets Naoe... -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- OVA - Jul 28, 2004 -- 9,244 6.87
Tokyo Ghoul: "Pinto" -- -- Studio Pierrot -- 1 ep -- Light novel -- Action Drama Horror Mystery Psychological Supernatural -- Tokyo Ghoul: "Pinto" Tokyo Ghoul: "Pinto" -- Shuu Tsukiyama is a "ghoul": a creature who eats human flesh, and he likes to enjoy his meals to the fullest. One night, while relishing in the premeditated murder of his dinner, Shuu's much anticipated first bite is disturbed by a sudden flash of light. -- -- The flash turns out to be from the camera of high schooler Chie Hori, who presents Shuu with the perfect picture capturing his true nature; the extremely clear shot of a bloody corpse and an overly excited Shuu threatens to expose his ghoul identity, thus Shuu needs to sort out this situation quickly. -- -- After Shuu discovers that Chie attends the same high school as him and is even in the same class, the reason behind his feelings of obsession changes from self-preservation to morbid curiosity. As he grows closer to the absent-minded and extremely odd photographer, he challenges them both to learn more about each other's conflicting worlds; Shuu promises that Chie will come out of this experience with a photograph superior to the one she already has. -- -- OVA - Dec 25, 2015 -- 158,029 7.25
https://commons.wikimedia.org/wiki/Category:Meditation
https://commons.wikimedia.org/wiki/Category:Pious_brathings_-_being_the_meditations_of_St._Augustine,_his_treatise_of_the_Love_of_God,_Soliloquies_and_manual;_to_which_are_added,_select_contemplations_from_St._Anselm_and_St._Bernard_(1720)
https://commons.wikimedia.org/wiki/File:007_Buddha_Meditating,_8c,_Dwaravati_(35252593525).jpg
https://commons.wikimedia.org/wiki/File:034_Buddha_in_Meditation_1_(35022670242).jpg
https://commons.wikimedia.org/wiki/File:035_Buddha_in_Meditation_2_(34343100544).jpg
https://commons.wikimedia.org/wiki/File:046_Buddha_Meditating,_13c,_Lopburi_(34865448780).jpg
https://commons.wikimedia.org/wiki/File:1550_Parr_Prayers_or_Meditations.jpg
https://commons.wikimedia.org/wiki/File:Bernardus_-_Meditatio_super_Salve_Regina,_circa_1495_-_439651.jpg
https://commons.wikimedia.org/wiki/File:Bonaventura_-_Meditationes_vitae_Christi,_circa_1478_-_3864620_ib00915500_Scan00004.tif
https://commons.wikimedia.org/wiki/File:Bronze_figure_of_Kashmiri_in_Meditation_by_Malvina_Hoffman_Wellcome_M0005215.jpg
https://commons.wikimedia.org/wiki/File:Buddha_Shakyamuni_Meditating_in_the_Indrashala_Cave_(top)_and_Buddha_Dipankara_(bottom).jpg
https://commons.wikimedia.org/wiki/File:Buddhist_Man_Meditating.jpg
https://commons.wikimedia.org/wiki/File:Delta_Beta_Tau_Pledge_Class_2018_meditation.jpg
https://commons.wikimedia.org/wiki/File:Hon_President_of_India_unveils_the_World's_largest_meditation_hall.jpg
https://commons.wikimedia.org/wiki/File:Insight_Meditation_Center_main_room.jpg
https://commons.wikimedia.org/wiki/File:Meditating_statue_at_Jain_Gommateshwara_Bahubali_site,_Vindhyagiri_Shravanabelagola_Karnataka.jpg
https://commons.wikimedia.org/wiki/File:Meditationes_de_prima_philosophia_1641.jpg
https://commons.wikimedia.org/wiki/File:Shake_Meditation_Yogi_Nils.ogv
9 1/2 Psychedelic Meditations on British Wrestling of the 1970s & Early '80s
Affective Meditation
Aspects of Christian meditation
Buddhist meditation
Cartesian Meditations
Centre for Christian Meditation and Spirituality of the Diocese of Limburg
Christian meditation
Democritus meditating on the seat of the soul
Dhammakaya meditation
Divine Meditations
Dynamic meditation
Effects of meditation
First Meditations (for quartet)
Gilt-bronze Maitreya in Meditation
Gosei (meditation)
Guru Meditation
Headquarters of the United Nations meditation room
Heruka Kadampa Meditation Centre
Insight Meditation Society
Jain meditation
Jewish meditation
Mahasati meditation
Martin & Meditations on the South Valley
Mechanisms of mindfulness meditation
Meditation
Meditation (Antnio Carlos Jobim song)
Meditation attitude
Meditation (disambiguation)
Meditation music
Meditation on Violence
Meditations
Meditations in an Emergency
Meditations on First Philosophy
Meditations on the Life of Christ
Meditations on the Tarot
Meditation (Toshiko Akiyoshi Quartet album)
Meditation Upon a Broomstick
Meditative poetry
Meditative postures
Meditative Story
Minnesota Zen Meditation Center
Music for Zen Meditation
Passage Meditation
Paul Wilson (meditation teacher)
Philosopher in Meditation
Prayer, meditation and contemplation in Christianity
Premeditated Murder
Richard Geller (meditation instructor)
Saint Francis in Meditation (Caravaggio)
Samantabhadra Meditation Sutra
Swami Vivekananda and meditation
Tanzania Buddhist Temple and Meditation Center
Taoist meditation
Tergar Meditation Community
The Varieties of the Meditative Experience
Tides: Music for Meditation and Yoga
Transcendental Meditation
Transcendental Meditation in education
Transcendental Meditation movement
Transcendental Meditation technique
Untimely Meditations
User:Hellno2/Premeditated vandalism
User:Herostratus/Wikipedian's Meditation
Walking meditation
convenience portal:
recent: Section Maps - index table - favoritesSavitri --Savitri extended toc Savitri Section Map --1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa -Aurobindo -Ramakrishna - Maharshi -Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School -Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration -Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - studysubjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null -Savitri - SA O TAOC -SICP - The Gospel of SRK - TIC - The Library of Babel -TLD -TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs
