classes :::
children ::: 1.07 - The Literal Qabalah (continued), 1.09 - (Plot continued.) Dramatic Unity., 1.10 - (Plot continued.) Definitions of Simple and Complex Plots., 1.11 - (Plot continued.) Reversal of the Situation, Recognition, and Tragic or disastrous Incident defined and explained., 1.13 - (Plot continued.) What constitutes Tragic Action., 1.14 - (Plot continued.) The tragic emotions of pity and fear should spring out of the Plot itself., 1.16 - (Plot continued.) Recognition its various kinds, with examples, 1.22 - (Poetic Diction continued.) How Poetry combines elevation of language with perspicuity., 1.24 - (Epic Poetry continued.) Further points of agreement with Tragedy., 2018-2017 (dy), 2019 (dy), 2.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), 2.11 - The Kingdoms and Godheads of the Greater Mind (summary), 4-1 - The Birth and Childhood of the Flame (summary), 4-2 - The Growth of the Flame (summary), 7.01 - The Soul (the Psychic), 7.07 - The Body (the Physical), Agenda Vol 1 (toc), allall (quotes), allmem (quotes), animals (fun facts), anime (list), authors (code), authors (old), Ballet (gifs), Ballet (list), bash (commands) (BC), bash (todo), Bhakti Yoga (quotes), Big Mind (non-dual), Big Mind (ten perfections), Biology (fun facts), Book of Imaginary Beings (text), books (by alpha), books (quotes), Buddhism (books), Carl Jung (books), chapters (by alpha), Chemistry (cool facts), Collected Poems (toc), Concentration (book), concentration (quotes), cwsa (descriptions), do (done), do (list), Dream Yoga (log), Epic Poetry (by alpha), Epic Poetry (ranked), evil (quotes), face (noun), Flower Adornment Sutra (Avatamsaka Sutra) Prologue, Game Dev (imgs), Ghost in the Shell (1995), God (is), God (quotes), God (quotes old), God (verbs), Guru Yoga (book), Holy Guardian Angel (notes), Holy Guardian Angel (quotes), Hymns to the Mystic Fire (toc), IDS (roomlist), index (levels of brightness), index (outline), index (overview), index (quotes), Integral Yoga (defs), Integral Yoga (my Yoga), is God? (quotes), Jnana Yoga (quotes), Jordan Peterson (quotes), Kabbalah (authors), Kabbalah (concepts), Kabbalah (images), Kabbalah (quotes), Kendama (gifs), keys (database), keys (folder), knowledge (quotes), learning (theory), Letters On Yoga II (fuller toc), Liber 242 - Aha! (C), log (financial), log (job hunting), lost (quotes), love (notes), love (quotes), Magic (Britannica), Math (facts), Math (formulas), matter (quotes), meditation (Savitri quotes), memcards (quotes), memcards (table), memcards (table2), mental (defs), Metaclass(Semantic Web), Mortal Kombat (1995), Mortimers Reading list (1972 edition), movements (social), Music (genres), name (quotes), Narcissistic Personality Disorder (NPD) Catechism, new roguelike (racket) (jrl), notes (unsorted), nouns (list), nouns (list by alpha), Occultism (old), On Savitri (book), Ontology (information science), Ontology (philosophy), persons (titles), Physics (fun facts), places (from OWRPG), places (list), places (notes), places (on earth), poems (other), Poetry (quotes), programs (Education), Prometheus (movie), Psychology (disorders), Psychotherapy (approaches), Psychotherapy (techniques), Public Domain Day (copyright), questions (full-list), racket (commands), reading list (100), reading list (AI), reading list (Elon Musks), reading list (joshs), reading list (Science), References (SES), Savitri (3rd Review), Savitri (best of), Savitri (dialogues), Savitri (exegesis), Savitri (experiences), Savitri (extended toc), Savitri (imgs), Savitri (many notes by many), Savitri (my Integral Yoga), Savitri (record of Love), Savitri (study guide), Savitri (supplementary practices), Savitri (table), Sayings of Sri Ramakrishna (text), Sayings of Sri Ramakrishna (toc), sin (quotes), songs (rock), spells (vg), Sri Aurobindo (quotes), Sri Ramakrishna (quotes), Sri Ramana Maharshi (quotes), strings (all), subjects (by alpha), subjects (major), subjects (old), temp (mem), The Book (short story), the Crossroads (vg), the Floating (place) in the Sky, The Foundation of Buddhist Practice (The Library of Wisdom and Compassion Book 2), the Game (quotes), the Game (the Worlds), The Heros Journey (notes), the Library (books), The Life Divine (toc), the (list), the Mirror (quotes), The Mothers Agenda (overview), The Mother With Letters On The Mother (toc), Theory of Cognitive Development (Piaget), The Prince (book), the School (notes), the School (old), the School (old2), The Synthesis Of Yoga (quotes count), The Synthesis Of Yoga (toc), the Temple (inside), the Temple of Sages (notes), the Temple (quotes), the Truth (quotes), The Way (book), thought (quotes), today (notes), todo (here), verbs (list all), verbs (quotes), whiteboard (potential), wikipedia (list), wordlist (commands), wordlist (defs), wordlist (finding images), wordlist (guide), wordlist (ideas), wordlist (inspiration), wordlist (milestones), wordlist (notes), wordlist (philosophy), wordlist (quotes), wordlist (remake), wordlist (timeline), wordlist (web), Words Of The Mother II (toc), Working With Emotions (Tricycle Teachings #12), Yoga (quotes), Zen (code)
branches ::: 64 Arts, AAT, abl, about me, Abraham Maslow, abs, absorb, absorbtion, abstract, abstraction, Abu Madyan, aby, acc, accept, accomplish, accomplishments, ack, acknowledge, Acting, addiction, Adhy, Adhyatmayoga, Aditi, adjective, admit, ADOM, adore, advance, Advanced Integral, advent, Adventure, adverbs, Aeneid, affordable, Agni, aid, aimless, ain, Aion, air, ais, Ajahn Chah, Ajahn Jayasaro, Alan Perlis, Albert Bandura, Albert Camus, Albert Einstein, alc, alchemist, Alchemy, Alcoholics Anonymous, Aldous Huxley, Aleister Crowley, Alfred Adler, Alfred Korzybski, Al-Ghazali, Alien Covenant, all, all-, all experience, all-knowing, allow, all-powerful, all-seeing, alluring, all-wise, all words, Alpha, alt, Altar, altarpieces, alter, alw, always, Amir Khusrau, Amrita Gita, Analects, analysis, Ananda, Anandajoti Bhikkhu, Anapanasati, Anarchy, and, Andrew Kanegi, anew, anew-book, Angel, Angiras, anime, Anonymous, answer, Anthony Robbins, anything, apo, Apokryphen, Apology, apply, apprentice, approach, AQAL analysis, AQAL Gloss, AQAL Meditation, arc, Archangel, archetypes, Archilochus, Architecture, Arduino, Aristotle, Art, Arthur Koestler, Arthur Schopenhauer, article, artifacts, Artifical Intelligence, ary, Arya, asc, ascend, ascension, ascent, ask, Aspects, Aspiration, aspire, Assassin, assent, assessment, assimilate, astral, astral travel, Atlas Shrugged, Atma Bodha, Atman, att, attain, attributes, audio, audio files, Augoeides, aureate, Auroville, aut, authors, autopoiesis, ava, Avatamsaka Sutra, Avatars, avoid, backups, badly enough, Balance, Ballet, bandersnarch, Bankei, Barony, Baruch Spinoza, base, bash, bash commands, bashrc, be, bea, beautiful, Beauty, because, become, before sleep, beg, begin, be God, behaviours, bei, Being, Being Peace, bel, beloved, benevolent, Benjamin Disraeli, Beowulf, Berserk, Bertrand Russell, best, bey, beyond, bha, Bhagavad Gita, Bhakta, Bhakti, Bhakti-Yoga, Bharati, Biblical Series, bigindex, bigram, Bill Hicks, Biology, birthday, black, Blaise Pascal, ble, blessing, Bliss, blockquote index, blue, Bodhidharma, Boduan Zhang, Bokar Rinpoche, boo, Book Analysis, books, Bookstores, boredom, bot, boundless, boy, Brahman, branch, branching, Bravery, breath, Brihadaranyaka Upanishad, bronze, Bruce Lee, Buddha, Buddhism, Buddhist Classics, build, building, Bulleh Shah, Burton Watson, Calm, camper van, Candide, canon, canto, cap, capacities, capacity, Capital words, captivating, car, Carl Jung, Carl Rogers, Carl Sagan, Carol Gilligan, Carolinas books, case, cast, castle, categorization, Cathedral, celebrity crushes, Celestial, central, Ceremonial magic, cha, challenge, chamber, Chamtrul Rinpoche, change, channel, chant, chapters, characters, Charles Darwin, Charles Dickens, chatbot,, chatroom, Cheerfulness, Chemistry, Cheng Kuan, Chess, children, Chong Go, choose, Choshu Ueda, Christianity, Christian Mysticism, Chronomancer, Chronomancy, circle, circumambulation, City, cla, clarity, class, Claudio Naranjo, clean, cli, climb, cling, closed door, cod, codes, cognitive, Cognitive Science, col, Cold Mountain, collaboration, Collected Fictions, Collected Poems, collection, collections, colors, comedians, Comedy, comics, commit, commitments, Common Sense, Communication, communities, Compassionate Action, complete, completely, complex, complexity, computer, computer daemon, Computer Science, Computronium, con, conceal, concentrate, concentrate on, Concentration, concepts, condition, confession, Confidence, configfile, confine, Confucius, conjunction, consci, conscious, Conscious Immortality, consciousness, Consciousness-Force, conscious of, consecrate, consecration, consoles, constantly, constrict, Construction, contact, contact book, containers, contemplate, contemplation, Contingency, continue, continuously, contortionism, control, conversation, convince, Core Integral, corruption, cosmic game, council, Courage, courses, cowardice, craft, Cratylus, Creative Evolution, crontab, crowning, cry, Cryptocurrency, crystal, crystallization, current, curriculums, custom status, cwsa, Cyberdeck, Cybernetics, cyberpunk, cyc, Daemon, daily, Dai Zhen, Dance, Dante Alighieri, dar, Dark, dark night, Das Kapital, data, databases, datatype, dates, dating, David Hume, De Anima, Death, dec, deceive, decide, dedicate, deeply, Deep Meditation, deepweb, defin, define, definition, degrees, degrees of, Deity Yoga, del, delay, Delight, dem, Demian, demon, Denis Diderot, deny, dep, depression, des, desires, Determination, determiner, develop, development, Devotion, devour, devourer, DF com, DF notes, Dharana, Dhyana, dialogues, Diamond, dictionary, difficulties, dig, Diogenes, Dion Fortune, Diplomat, direction, dir KEYS, dir lib, dis, disciple, discipline, Discord, discover, distractions, distress, div, Divination, divine, Divine Ananda, Divine Delight, Divine Grace, Divine Knowledge, Divine Light, divinize, do, Dogen, Dolores, domain, do nothing, Don Quixote, doo, door, down, downward, Dragonsfoot, dreams, drives, droid, drugs, dryness, DS3, DS4, Dudjom Rinpoche, dun, Dune, dungeon, each day, eas, eater, Ecce Homo, Ecology, Edith Stein, educate, Education, ee., effect, effective, Effort, effulgent, ego, eight, eld, ele, Electronics, elements, elevate, eleven, Eliphas Levi, Elon Musk, Eloquent Javascript, elv, Elysian, Elysium, Emanuel Swedenborg, emo, emotions, empower, empowerment, emu, ena, enactment, enchanting, Enchiridion, encyclopedia, end, endless, Endurance, endure, energies, Energy, Engineering, English, enjoy, Ennead VI, Enneagram, ensnare, ent, Enthusiasm, entity, entrancing, entry, entryway, env, envision, ENWorld, Epic, epics, Epictetus, episodes, Equality, era, Erik Erikson, Ernest Becker, Ernest Hemingway, err, eso, ess, essential, Essential Integral, ete, eternal, Eternium, ether, Etheric, Ethics, eva, Evernote, every, everyday, every day, evil, Evocation, Evolution, exalt, exam, example, exclamations, exe, exegesis, exercises, exhaust, exi, exo, Ex Oblivione, exp, experiences, experiments, Expert System, explore, ext, eye, face, face., facebook, facebook groups, facility, fact, factsite, Faith, Faithfulness, fall, Falsehood, Faust, favorites, fear, feet, Fiction, fictional characters, fictional place, fiend, fin, financial, find, Finnegans Wake, firefox bookmarks, first, five, fix, flower, Focus, fol, Folders, follow, Forces, forget, forking, form, Formal Sciences, formula, foster, fou, foundation, fountain, four, Fragments, Francis Bacon, Francis Thompson, Frank Herbert, Franz Kafka, frequency, Friedrich Nietzsche, friends, fulfill, Full Circle, fully, Fury, Future Josh, Fyodor Dostoevsky, Gabor Mate, gam, game, Game Analysis, Gamecube, game design, Game Dev, Game Engine, Game Ideas, Game Music, games, game systems, game test, game test3, Game World, Gandalf, garden, gardening, Garuda, Gary Gygax, gat, gate, gateway, gather, Gematria, Generosity, Genius, Genpo Roshi, genre, George Carlin, George MacDonald, George Orwell, gifs, girl, give, glimmering, glorious, glowing, goals, goblin, God, Goddess, God Exists, Godheads, God is, God of, Gods, gol, Gold, golden, good, Goodness, goodreads, google search, gra, Grace, grade, grades of, grammer, Gratitude, gre, great, greater, greater consciousness, greatest, Greek, Greta Thunberg, grey, gri, grip training, grocery, grow, guardian, Guenther, guide, guided meditations, Gullivers Travels, guru, Guru Nanak, Guru Rinpoche, Guru Yoga, gutenberg books, Gyatrul Rinpoche, Gyatso, gymnastics, habits, hacker, Hacking, Hafiz, Hail Mary, Hakuin Ekaku, half, Hamlet, Han Feizi, Han-shan, Happiness, hardware, Harry Potter, Haruki Murakami, hate, Hatha Yoga, Hayao Miyazaki, hea, headache, Health, Heart, Heaven, heavenly, Hedge Maze, hel, Hell, help, Henri Bergson, Her, her, Heraclitus, Hermann Hesse, Hermes, Heroism, hide, hie, hig, higher, higher buddhi, higher consciousness, higher degree, higher existence, higher knowledge, higher level, higher mentality, higher mind, higher movements, higher nature, higher part, higher plane, higher power, higher ranges, higher self, higher sphere, higher spiritual, higher standard, higher values, highest, Hill, hill, Hinduism, Hippocrates, History, hol, holon, holonic theory, holy, Holy Books, holy words, Homer, homework, honesty, hop, Hope, Hopscotch, Horace Mann, horror, hos, hou, house, how, Howard Gardner, Hsuan Hua, , Huang Po, Hui-Neng, Human Knowledge, Humility, HunterXHunter, Hu-Shih, I am, Iamblichus, Ibn Arabi, I Ching, ide, ideal, Ideal Forms, ideas, identity, if, if then, igh, ignore, Ikkyu, Ila, ima, image, imagination, imagine, imaginings, img, imm, immaculate, Immanuel Kant, immortal, immovable, immutable, IMP, imp, imperfection, impetus, important thing, impulses, incarnate, incessantly, incomprehensible, inconceivable, ind, index, index3, Individualization, individualize, Indra, Indras Net, ine, inf, infinite, Infinite Library, infinitely, Informatics, information, Information Science, ini, initiation, injunctions, inn, Inner, Inner Mind, ino, inside, insincerity, inspiration, inspire, instruments, Integral, Integral Centers, Integrality, Integral Life,, Integral Psychology, Integral Spirituality, Integral Theory, Integral Yoga, integralyogin, integrate, Integrity, Intellect, intelligence, interests, Interiorization, internet presence, Interrogative, intervention, interview, Intuition, Intuitive Thinking, inv, inventory, investigate, Invisible Cities, Invocation, invoke, Involution, IOE, ion, ip, iridescent, irresistible, irritation, is, Isaac Newton, is God, is God?, Isha Upanishad, Isha Upanishads, Ishikara Rikizan, is not, Israel Regardie, Italo Calvino, IT images, Izumi Shikibu, Jalaluddin Rumi, James Joyce, Japa, Japan, Japanese Spirituality, Jaron Lanier, Jean Baudrillard, Jean Gebser, Jean-Paul Sartre, Jean Piaget, Jetsun Milarepa, jewelled, Jewish Mysticism, Jiang Wu, Jianzhi Sengcan, Jiddu Krishnamurti, Jigme Lingpa, Jinn, jnana ashtanga, Jnana Yoga, jobs, Johannes Kepler, John Dee, John Donne, Jordan Peterson, Jorrin Bruns, Joseph Campbell, josh, josh books, josh quotes, josh resume, journal, Joy, JRE, JRE Episodes, Julio Cortazar, Jurgen Habermas, justify, Kabbalah, Kabir, Kahlil Gibran, Kalu Rinpoche, Karma, Karma Yoga, Karmayogin, Katsuki Sekida, keep, Kenneth Grant, Kennys Books, Ken Wilber, key, Key Concepts, Khandro Rinpoche, Khenpo Kunpal, kheper, kin, Kindness, kno, know, know God, knowledge, Knowledge-Will, Kobayashi Issa, Kodo Sawaki, Kosho Uchiyama, Kosmic Address, Kosmic Consciousness, Krishna-Dwaipayana Vyasa, lab, Laboratory, Labyrinth, Labyrinths., ladder, lai, Lain, lair, Language, Lao Tzu, lapse, last, lat, Laughter, Law, Lawrence Durrell, laws, learn, lectures, Leo Tolstoy, lesser, let, letter, lev, level, Levels, levels of, Leviathan, Leviathan Wakes, Lewis Carroll, lib, Liber, Liber ABA, Liberation, Liber Kaos, Liber Null, Library, Library Science, lies, lif, Life-Force, lifeline, lift, Light, Lila, Lilly Wachowski, line, Linguistics, links, Linux, lists, Liu Yiming, Living Buddha, Living Dhamma, Livy, log, logic, Logical Investigations, log other, Lojong, Longchenpa, longing, look., lor, Lord, los, lost, lov, Love, love God, love songs, low, lower, lower movements, lower nature, lucid dreaming, Ludwig Wittgenstein, lum, luminous, lyrics, mac, machine, macrocosm, mag, magazines, Mage, magic, magical, magical diary, magical weapons, magician, magic mushrooms, magnificent, Mahakali, Mahalakshmi, Maharshis Gospel, Mahasaraswati, Mahatma Gandhi, Mahayana sutras, Mahayana-Uttaratantra-Shastra, Maheshwari, Mahi, Maimonides, main, main practices, Major, make, man, manga, manifold, Mansur al-Hallaj, mantra, mantras, many-sided, Mao Zedong, map, Maple, Marcus Aurelius, Marijn Haverbeke, marijuana, Mark Twain, Marshall McLuhan, Martial Arts, martial training, Martin Heidegger, Mary Shelley, Masaaki Hatsumi, Masao Abe, Masaoka Shiki, mask, master, Mastery, masturbation, mat, Material, materials, Math, Matsuo Basho, Maximilien Robespierre, Maze, mcw, meaning, means, measure, mec, mechanic, mechanical, mechanical mind, mechanism, media, meditat, meditate, meditate on, meditate upon, meditation, Meditation Centers, Meditations, meetups, Meister Eckhart, mem, memcards, men, Mencius, mental, mental perfection, Mental Plane, mental training, merciful, Mere Christianity, met, meta, Metal, Metamorphoses, metaobject, Metaphysics, Meta-system, method, Michael Ende, Michel Mohr, Michio Kaku, Mikhali Tal, Military, Mind, minecraft js, mineral, miraculous, mis, missing, missing books, missing here, missing words, mistakes, Mixed Collection, Miyamoto Musashi, mnemonic, MoM References, Monolith, Monoskop, monsters, mood pages, morning, mos, most, mot, motivation, Mountain, mouse care, movement, movies, Mozi, mp4, Mr. Robot, Mudras, multifaceted, Musa Spiritus, Music, must, mutable, my, my computer, my desk, my profile, my psychograph, my room, Mysterium Conjunctionis, mystery, Mysticism, Mythology, my upload, my weaknesses, my Yoga, N64, Nakamura Hajime, name, Names, Naruto, nat, Natural Sciences, Nausea, need, Neil Gaiman, Neo-Jungian Archetypes, Nepal, NES, network, neural net, Neuromancer, Neuroscience, nev, never, new place, news, New Science, next-todo, Nichiren, Niels Bohr, Night, Nikola Tesla, nine, Ninja, Nirodbaran, Nishida Kitaro, NLTK, No Boundary, Norbert Wiener, not, notes, nothing else, nouns, Novalis, now, Nozawa Boncho, number, numen, Numerology, obj, object, object ., objects, obs, obscure, obsess, obstruct, Occultism, Ocean, odds, ode, of, offer, Offering, of God, of Society, of states, OKC, old, old?, old bookshelf, oldEIN, old life, Olympian Odes, Omar Khayyam, omniscient, On Belief, one, On Education, One Taste, On Interpretation, On Liberty, only, On Prayer, on waking, oo., ope, open biography, Openness, or, order, organize, ort, Orthodoxy, Oscar Wilde, Osho, oth, Our Father, out, Outer, outside, ove, Overmental, Pablo Neruda, Padmasambhava, pai, palace, Pantacle, Paracelsus, Paradise Lost, paradoxs, Parasyte, pareto distribution, participle, pas, pass, passage, passwords, Patanjali, path, Patience, Patrul Rinpoche, pay, Peace, Pema Chodron, Penses, per, perfect, perfection, perfectly, perl, Perseverance, Persian Letters, persons, pet, petty, Phaedo, Phil Hine, philosopher, Philosophy, Philosophy of, phone, phy, physical, Physical Inspiration, physical perfection, physical training, Physics, pillar, Pindar, Pino, pitfall, pla, place, planes, Plato, Play, playful, plays, Playstation, pledge, Plotinus, podcast, poems, Poetics, Poetry, Pointing-out instructions, polish, Politics, por, Porphyry, portal, pos, potential, powers, pra, Pranic Psychotherapy, Pratyahara, pray, Prayer, pre, precious, predeterminer, preferences, preoccupation, prepare, preposition, Presence, pri, Price's Law, Priestess, primary, principal, principle, private, problem, procedure template, proceed, process, Proclus, product design, productive, Profession, profiles, profound, programming, Programming Journal, Progress, project, project., Prometheus, promise, pronouns, Property, proposition, Protection, proverbs, province, Prudence, psy, Psychic Being, psychological ignorance, Psychology, psychometrics, Psychotherapy, Public Domain, Publilius Syrus, pur, purify, Purity, purple, Purusha, Pythagoras, qua, Quadrivium, qualifier, quality, que, questionnaire, questions, quit, quo, quora, quotes, Quotology, Rabbi, Rabindranath Tagore, racket, racket colors, racket commands, radiant, raise, Raja Yoga, Raja-Yoga, Ramayana, random sentences, range, rank, rap, rapturous, rasa, re., read, reading lists, read Savitri, Real-Idea, realise, realize, realm, rec, recall, Receptivity, recite, recognize, Recommended Reading, records, recover, recreational drugs, red, reddit, redeem, redeeming, redirect, Red Pine, ref, refuse, reg, regard, regions, regression, reject, Rejection, rel, rely, rem, remember, remember God, remembering God, remembrance, remove, ren, rend, Ren Gunon, Renunciation, rep, repeat, Repentance, requests, require, requirement, res, resist, resolve, resplendent, responsibility, restrict, ret, retroarch, return, rev, reveal, review, riddles, rift, Rig Veda, rimworld, Rinpoche, ris, rise, river, Robert Browning, Robert Burns, Robotics, rock, Roger Bacon, roguelike celebration, roguelikes, romantic poetry, roms, roo, roommate log, roommates, root, root-words, RPGs, Rubaiyat, Rudolf Steiner, rules, Saadi, sac, sacred, Sacrifice, sacrifice, sadness, Sage, sai, Saigyo, Saint, Saint Paul, Saisei Muro, Samadhi, Samata, Samis Books, Samurai, san, sanction, sanctuary, sanctum, Sanskrit, Santoka Taneda, Sappho, Saraswati, Satchitananda, Satprem, Saul Williams, sav, Savitri, Savitri bot, Savitri maths, Savitris Tower, scale, School, Science, Science Fiction, Scientific Method, score, scr, script, scripture, scroll, Sea, seal, Sea of, search terms, sec, secret, sections, security, seductive, see, see also, seed, seed of, See God, seek, seem, Sefirot, Sega Genesis, Sega Saturn, Selected Non-Fictions, self, self-, self-actualization, self-analysis, Self-Confidence, self-control, self-deception, self-discipline, Self-Enquiry, Self-Giving, Self-Help, Self Knowledge, self-knowledge, self-mastery, Self-Offering, Self-Surrender, self-sustaining, self-transcendence, sen, Seneca, sense, sense training, sentinel, sequence, Sermons, serve God, set, sev, seven, sha, shame, shapes, shastra, Sherlock Holmes, shimmering, shining, shortcuts, short essay, short story, Shunryu Suzuki, Siddhartha, siddhis, sig, sight, Sigmund Freud, Sikhism, sil, Silence, silver, simple, Simulated Reality, sin, Sincerity, single, Sir, six, Skeletons, skills, Sky Above, sky box, Slavoj Zizek, smite, smoking cigarettes, SNES, Snow Crash, social media, Social Sciences, Society, Sociology, Socrates, Socratic questioning, software investigate, Sogyal Rinpoche, Songs, Soren Kierkegaard, soundcloud, space, Sparks, spe, special, speeches, speed reading, spells, sphere, Spiral Dynamics, spire,, Spirituality, spiritual mind, spl, splendorous, Squirrel, Sraddha, Sri, Sri Aurobindo, Sri Ramakrishna, sss, Stages, stages of, stair, Stalker, standards, Starship Troopers, start, states, states meditation, states of, stats, status, stellar, Stephen Covey, Stephen King, Steven Heine, still, Still Alive, sto, stones, Story, Story Analysis, Storytelling, str, Straightforwardness, strange, stream, Strength, strings, strongest, structure, stuck, student, study, sub, Subconscient, subjects, Subliminal, Substance, Subtle.Physical, succeed, Success, success, successful, suf, suffering, Sufi, Sufism, sui, summary, Summa Theologica, summon, sup, Supermind, sur, sure, surest, surrender, survey, survival, Susan Sontag, sutras, Swami, Swami Krishnananda, Swami Nikhilananda, Swami Vivekananda, Sweet Mother, sym, symbols, Symposium, syn, Systems Engineering, Systems Science, T5., table, Taigu Ryokan, Taisen Deshimaru, Takahashi, take, tal, Talisman, Talks, Taoism, Taoist canon, Tapasya, Tapaysa, Tara, Tarthang Tulku, ted talk, tem, temp, templates, Temple, temptation, ten, Tenzin Palmo, Terence McKenna, terms programming, terrible, test, tests, texts, texture, Thanissaro Bhikkhu, the, the Absolute, the Abyss, the Adventurer, Theaetetus, the Aim, The Aleph, the All, the Altar, The Analects, the Answer, the Archivist, the Ascent, the Bad, the Beggar, the Beloved, The Bible, the Book, the Call, the Captain, the Castle, the Catacombs, The Categories, the Cemetery, the Chain, the Chakras, the Charter, the Circle, the Collector, the Contortionist, the Crossing, the Crossroads, the Cup, the Darkness, the Dawn, the day, the Descent, The Dhammapada, the Divine, The Egg, the Enemy, The Enneads, the Eternal, the Exit, the Expanse, The Fall, the Fashioners, the Fire, the Fountain, The Fountainhead, the Future, the Gambler, the Game, the Garden, The Gift, the Goal, the Gods, the Good, the Guide, the Hacker, The Handbook, the Hero, the Ignorance, the Immanent, The Immortal, the Immortal, the Immutable, the Inane, the Inconscient, the Individual, the Infinite, the Internet, the Junction, the King, the Laboratory, the Labyrinth, the Lamen, the Lamp, the Librarian, the Light, the Lord, The Matrix, the Message, the Mirror, The Monadology, The Mother, the need, the Night, the Oath, the Object, the Ocean, The Octavo, The Odyssey, the Oil, Theological Fiction, Theology, the One, the Oracle, theory, Theos, Theosophy, the Outsider, the Overmind, the Palace, the Path, the Pentacle, the Philosopher, the Place, The Plague, the Playground, the Present, the Priest, the Prince, the Principle, the Prison, the Prisoner, The Prophet, the Purpose, the Quest, the Question, the Reason, the Refuge, The Republic, the Riddle, the Ring, the Room, the Sacrament, the Sage, the Saint, the Sanctuary, the Scholar, the Scientist, the Seeker, the Self, The Shack, the Shrine, the Silence, Thesis, the Solution, the Spirit, the Stack, the Story, The Stranger, the Student, the Study, the Subject, the Supreme, The Sutta-Nipata, the Sword, the Tarot, the Teacher, The Tempest, the Temple, the Temple-City, the Thief, the Tower, the Town, the Transcendent, the Two, the Universe, the Unknowable, the Unknown, The Upanishads, Theurgy, the Wand, the Warrior, the Way, the Wired, the Witness, the Wizard, the Word, the World, the Worlds, The Zahir, thi, things, things I, think, thinker, thinking, think more, think of, think on, thinks a, thinks of, tho, Thomas Carlyle, Thomas Cleary, Thomas Jefferson, Thomas Keating, Thomas Merton, thought, thought experiments, thoughtforms, Thought Power, three, three js, Three-stratum Theory, threshold, thu, Thubten Yeshe, Tibetan Buddhism, Tim, Time, timeless, timelines, Timothy Snyder, tireless, Titan, Title, toc, to God, Tom Butler-Bowdon, TOME, tomorrow, Tonglen, tools, topics, topple, top priority, to read, torrents, tra, Tractatus Logico-Philosophicus, train, training, training regiment, training the, transcend, 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00.01 - The Mother on Savitri
0.01 - Introduction
0.01 - Life and Yoga
0.02 - The Three Steps of Nature
0.02 - Topographical Note
0.03 - 1951-1957. Notes and Fragments
0.03 - The Threefold Life
0.04 - 1951-1954
0.04 - The Systems of Yoga
0.05 - 1955
0.05 - The Synthesis of the Systems
0.06 - 1956
0.07 - 1957
01.01 - The One Thing Needful
01.01 - The Symbol Dawn
01.02 - The Issue
01.02 - The Object of the Integral Yoga
01.03 - The Yoga of the King The Yoga of the Souls Release
01.03 - Yoga and the Ordinary Life
01.04 - Motives for Seeking the Divine
01.04 - The Secret Knowledge
01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness
02.01 - Metaphysical Thought and the Supreme Truth
02.01 - The World-Stair
02.02 - The Kingdom of Subtle Matter
02.03 - The Glory and the Fall of Life
02.04 - The Kingdoms of the Little Life
02.05 - The Godheads of the Little Life
02.06 - The Integral Yoga and Other Yogas
02.06 - The Kingdoms and Godheads of the Greater Life
02.07 - The Descent into Night
02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness
02.09 - The Paradise of the Life-Gods
02.10 - The Kingdoms and Godheads of the Little Mind
02.11 - The Kingdoms and Godheads of the Greater Mind
02.12 - The Heavens of the Ideal
02.13 - In the Self of Mind
02.14 - The World-Soul
02.15 - The Kingdoms of the Greater Knowledge
03.01 - The Evolution of Consciousness
03.01 - The Pursuit of the Unknowable
03.02 - The Adoration of the Divine Mother
03.02 - The Gradations of Consciousness The Gradation of Planes
03.03 - The House of the Spirit and the New Creation
03.03 - The Inner Being and the Outer Being
03.04 - The Vision and the Boon
04.01 - The Birth and Childhood of the Flame
04.02 - The Growth of the Flame
04.03 - The Call to the Quest
04.04 - The Quest
05.01 - The Destined Meeting-Place
05.02 - Satyavan
05.03 - Satyavan and Savitri
06.01 - The Word of Fate
06.02 - The Way of Fate and the Problem of Pain
07.01 - The Joy of Union; the Ordeal of the Foreknowledge
07.02 - The Parable of the Search for the Soul
07.03 - The Entry into the Inner Countries
07.04 - The Triple Soul-Forces
07.05 - The Finding of the Soul
07.06 - Nirvana and the Discovery of the All-Negating Absolute
07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness
08.03 - Death in the Forest
09.01 - Towards the Black Void
09.02 - The Journey in Eternal Night and the Voice of the Darkness
0 - the Fool
1000 pushups in a day
1.001 - The Aim of Yoga
10.01 - The Dream Twilight of the Ideal
10.02 - The Gospel of Death and Vanity of the Ideal
10.03 - The Debate of Love and Death
10.04 - The Dream Twilight of the Earthly Real
1.007 - Initial Steps in Yoga Practice
1.008 - The Principle of Self-Affirmation
1.009 - Perception and Reality
1.00a - Introduction
1.00 - Foreword
1.00 - Gospel
1.00 - Gospel Preface
1.00 - Main
1.00 - PREFACE
1.00 - Preface
1.00 - Preliminary Remarks
1.00 - The Constitution of the Human Being
1.00 - The way of what is to come
1.010 - Self-Control - The Alpha and Omega of Yoga
1.012 - Sublimation - A Way to Reshuffle Thought
1.013 - Defence Mechanisms of the Mind
1.01 - An Accomplished Westerner
1.01 - Appearance and Reality
1.01 - Asana
1.01 - Description of the Castle
1.01 - Economy
1.01 - Foreward
1.01 - Fundamental Considerations
1.01 - Hatha Yoga
1.01 - Historical Survey
1.01 - How is Knowledge Of The Higher Worlds Attained?
1.01 - 'Imitation' the common principle of the Arts of Poetry.
1.01 - Introduction
1.01 - Isha Upanishad
1.01 - On Love
1.01 - Our Demand and Need from the Gita
1.01 - Prayer
1.01 - Sets down the first line and begins to treat of the imperfections of beginners.
1.01 - Soul and God
1.01 - Tara the Divine
1.01 - the Call to Adventure
1.01 - The Castle
1.01 - The Corporeal Being of Man
1.01 - The Dark Forest. The Hill of Difficulty. The Panther, the Lion, and the Wolf. Virgil.
1.01 - The Divine and The Universe
1.01 - The Ego
1.01 - The First Steps
1.01 - The Four Aids
1.01 - The Highest Meaning of the Holy Truths
1.01 - The Human Aspiration
1.01 - The Ideal of the Karmayogin
1.01 - The Lord of hosts
1.01 - The Path of Later On
1.01 - The Science of Living
1.01 - The Three Metamorphoses
1.01 - The True Aim of Life
1.01 - To Watanabe Sukefusa
1.01 - Two Powers Alone
1.01 - What is Magick?
1.01 - Who is Tara
1.020 - The World and Our World
1.02.1 - The Inhabiting Godhead Life and Action - Brahman Oneness of God and the World - Self-Realisation - The Lord - Knowledge and Ignorance - Birth and Non-Birth - The Worlds - Surya - Action and the Divine Will
1.024 - Affiliation With Larger Wholes
1.025 - Sadhana - Intensifying a Lighted Flame
1.028 - Bringing About Whole-Souled Dedication
1.02.9 - Conclusion and Summary
1.02 - Isha Analysis
1.02 - Karma Yoga
1.02 - Karmayoga
1.02 - Meditating on Tara
1.02 - Of certain spiritual imperfections which beginners have with respect to the habit of pride.
1.02 - On the Service of the Soul
1.02 - Outline of Practice
1.02 - Prana
1.02 - Pranayama, Mantrayoga
1.02 - Self-Consecration
1.02 - Shakti and Personal Effort
1.02 - Skillful Means
1.02 - Taras Tantra
1.02 - The 7 Habits An Overview
1.02 - The Descent. Dante's Protest and Virgil's Appeal. The Intercession of the Three Ladies Benedight.
1.02 - The Divine Is with You
1.02 - The Divine Teacher
1.02 - The Doctrine of the Mystics
1.02 - The Eternal Law
1.02 - The Human Soul
1.02 - The Necessity of Magick for All
1.02 - The Objects of Imitation.
1.02 - The Philosophy of Ishvara
1.02 - The Pit
1.02 - The Refusal of the Call
1.02 - The Shadow
1.02 - The Soul Being of Man
1.02 - The Stages of Initiation
1.02 - The Three European Worlds
1.02 - The Two Negations 1 - The Materialist Denial
1.02 - The Ultimate Path is Without Difficulty
1.02 - To Zen Monks Kin and Koku
1.02 - Twenty-two Letters
1.02 - Where I Lived, and What I Lived For
1.031 - Intense Aspiration
1.032 - Our Concept of God
1.035 - The Recitation of Mantra
1.036 - The Rise of Obstacles in Yoga Practice
1.037 - Preventing the Fall in Yoga
1.038 - Impediments in Concentration and Meditation
1.03 - A Parable
1.03 - A Sapphire Tale
1.03 - Bloodstream Sermon
1.03 - Hieroglypics Life and Language Necessarily Symbolic
1.03 - Hymns of Gritsamada
1.03 - Invocation of Tara
1.03 - Japa Yoga
1.03 - Master Ma is Unwell
1.03 - Of some imperfections which some of these souls are apt to have, with respect to the second capital sin, which is avarice, in the spiritual sense
1.03 - On Children
1.03 - Physical Education
1.03 - Questions and Answers
1.03 - Reading
1.03 - Self-Surrender in Works - The Way of The Gita
1.03 - Some Practical Aspects
1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
1.03 - Supernatural Aid
1.03 - Tara, Liberator from the Eight Dangers
1.03 - The Armour of Grace
1.03 - The Desert
1.03 - The Divine and Man
1.03 - The End of the Intellect
1.03 - The Gate of Hell. The Inefficient or Indifferent. Pope Celestine V. The Shores of Acheron. Charon. The
1.03 - The Gods, Superior Beings and Adverse Forces
1.03 - The Human Disciple
1.03 - The Manner of Imitation.
1.03 - The Psychic Prana
1.03 - The Sephiros
1.03 - The Spiritual Being of Man
1.03 - The Syzygy - Anima and Animus
1.03 - The Tale of the Alchemist Who Sold His Soul
1.03 - The three first elements
1.03 - The Two Negations 2 - The Refusal of the Ascetic
1.03 - To Layman Ishii
1.03 - Yama and Niyama
1.040 - Re-Educating the Mind
1.045 - Piercing the Structure of the Object
1.04 - Body, Soul and Spirit
1.04 - Descent into Future Hell
1.04 - Homage to the Twenty-one Taras
1.04 - Hymns of Bharadwaja
1.04 - Money
1.04 - Nada Yoga
1.04 - Of other imperfections which these beginners are apt to have with respect to the third sin, which is luxury.
1.04 - Pratyahara
1.04 - Reality Omnipresent
1.04 - Relationship with the Divine
1.04 - Religion and Occultism
1.04 - Sounds
1.04 - Te Shan Carrying His Bundle
1.04 - The 33 seven double letters
1.04 - The Conditions of Esoteric Training
1.04 - The Control of Psychic Prana
1.04 - The Core of the Teaching
1.04 - The Crossing of the First Threshold
1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy.
1.04 - The Need of Guru
1.04 - The Origin and Development of Poetry.
1.04 - The Paths
1.04 - The Praise
1.04 - The Qabalah The Best Training for Memory
1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice
1.04 - The Self
1.04 - The Silent Mind
1.04 - To the Priest of Rytan-ji
1.04 - Vital Education
1.04 - Wake-Up Sermon
1.052 - Yoga Practice - A Series of Positive Steps
1.053 - A Very Important Sadhana
1.056 - Lack of Knowledge is the Cause of Suffering
1.057 - The Four Manifestations of Ignorance
1.05 - Adam Kadmon
1.05 - Bhakti Yoga
1.05 - Buddhism and Women
1.05 - CHARITY
1.05 - Christ, A Symbol of the Self
1.05 - Consciousness
1.05 - Definition of the Ludicrous, and a brief sketch of the rise of Comedy.
1.05 - Dharana
1.05 - Hsueh Feng's Grain of Rice
1.05 - Hymns of Bharadwaja
1.05 - Knowledge by Aquaintance and Knowledge by Description
1.05 - Mental Education
1.05 - Morality and War
1.05 - Of the imperfections into which beginners fall with respect to the sin of wrath
1.05 - Pratyahara and Dharana
1.05 - Qualifications of the Aspirant and the Teacher
1.05 - Solitude
1.05 - Some Results of Initiation
1.05 - Splitting of the Spirit
1.05 - The Ascent of the Sacrifice - The Psychic Being
1.05 - The Belly of the Whale
1.05 - The Destiny of the Individual
1.05 - The Second Circle The Wanton. Minos. The Infernal Hurricane. Francesca da Rimini.
1.05 - The True Doer of Works
1.05 - The twelve simple letters
1.05 - The Universe The 0 = 2 Equation
1.05 - The Ways of Working of the Lord
1.05 - To Know How To Suffer
1.060 - Tracing the Ultimate Cause of Any Experience
1.06 - Agni and the Truth
1.06 - Definition of Tragedy.
1.06 - Dhyana
1.06 - Dhyana and Samadhi
1.06 - Hymns of Parashara
1.06 - Iconography
1.06 - Incarnate Teachers and Incarnation
1.06 - Man in the Universe
1.06 - Of imperfections with respect to spiritual gluttony.
1.06 - On Induction
1.06 - On Work
1.06 - Psychic Education
1.06 - Quieting the Vital
1.06 - Raja Yoga
1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life
1.06 - The Four Powers of the Mother
1.06 - The Greatness of the Individual
1.06 - The Literal Qabalah
1.06 - The Sign of the Fishes
1.06 - The Third Circle The Gluttonous. Cerberus. The Eternal Rain. Ciacco. Florence.
1.06 - The Three Schools of Magick 1
1.06 - The Transformation of Dream Life
1.06 - Wealth and Government
1.06 - Yun Men's Every Day is a Good Day
1.070 - The Seven Stages of Perfection
1.075 - Self-Control, Study and Devotion to God
1.078 - Kumbhaka and Concentration of Mind
1.07 - A Song of Longing for Tara, the Infallible
1.07 - Hui Ch'ao Asks about Buddha
1.07 - Hymn of Paruchchhepa
1.07 - Jnana Yoga
1.07 - Of imperfections with respect to spiritual envy and sloth.
1.07 - On Our Knowledge of General Principles
1.07 - Past, Present and Future
1.07 - Raja-Yoga in Brief
1.07 - Samadhi
1.07 - Standards of Conduct and Spiritual Freedom
1.07 - The Continuity of Consciousness
1.07 - The Ego and the Dualities
1.07 - The Farther Reaches of Human Nature
1.07 - The Fourth Circle The Avaricious and the Prodigal. Plutus. Fortune and her Wheel. The Fifth Circle The Irascible and the Sullen. Styx.
1.07 - The Literal Qabalah (continued)
1.07 - The Mantra - OM - Word and Wisdom
1.07 - The Plot must be a Whole.
1.07 - The Prophecies of Nostradamus
1.07 - The Psychic Center
1.07 - The Three Schools of Magick 2
1.07 - TRUTH
1.080 - Pratyahara - The Return of Energy
1.081 - The Application of Pratyahara
1.083 - Choosing an Object for Concentration
1.089 - The Levels of Concentration
1.08 - Adhyatma Yoga
1.08 - Independence from the Physical
1.08 - Introduction to Patanjalis Yoga Aphorisms
1.08 - Phlegyas. Philippo Argenti. The Gate of the City of Dis.
1.08 - Summary
1.08 - The Depths of the Divine
1.08 - The Historical Significance of the Fish
1.08 - The Ladder
1.08 - The Methods of Vedantic Knowledge
1.08 - The Plot must be a Unity.
1.08 - The Splitting of the Human Personality during Spiritual Training
1.08 - The Supreme Will
1.08 - The Three Schools of Magick 3
1.08 - Wherein is expounded the first line of the first stanza, and a beginning is made of the explanation of this dark night
1.08 - Worship of Substitutes and Images
1.094 - Understanding the Structure of Things
1.096 - Powers that Accrue in the Practice
1.097 - Sublimation of Object-Consciousness
1.098 - The Transformation from Human to Divine
1.099 - The Entry of the Eternal into the Individual
1.09 - Concentration - Its Spiritual Uses
1.09 - Equality and the Annihilation of Ego
1.09 - Kundalini Yoga
1.09 - Of the signs by which it will be known that the spiritual person is walking along the way of this night and purgation of sense.
1.09 - (Plot continued.) Dramatic Unity.
1.09 - Saraswati and Her Consorts
1.09 - Sleep and Death
1.09 - Taras Ultimate Nature
1.09 - The Ambivalence of the Fish Symbol
1.09 - The Chosen Ideal
1.09 - The Furies and Medusa. The Angel. The City of Dis. The Sixth Circle Heresiarchs.
1.09 - The Guardian of the Threshold
1.09 - The Pure Existent
1.09 - The Secret Chiefs
1.1.01 - Certitudes
1.1.01 - Seeking the Divine
1.1.01 - The Divine and Its Aspects
11.01 - The Eternal Day The Souls Choice and the Supreme Consummation
1.1.02 - Sachchidananda
1.1.02 - The Aim of the Integral Yoga
1.1.03 - Brahman
1.1.03 - Man
1.1.04 - Philosophy
1.1.04 - The Self or Atman
1.1.05 - The Siddhis
1.107 - The Bestowal of a Divine Gift
1.10 - Concentration - Its Practice
1.10 - Conscious Force
1.10 - Farinata and Cavalcante de' Cavalcanti. Discourse on the Knowledge of the Damned.
1.10 - Life and Death. The Greater Guardian of the Threshold
1.10 - Mantra Yoga
1.10 - On our Knowledge of Universals
1.10 - (Plot continued.) Definitions of Simple and Complex Plots.
1.10 - The Image of the Oceans and the Rivers
1.10 - The Methods and the Means
1.10 - The Revolutionary Yogi
1.10 - The Scolex School
1.10 - The Three Modes of Nature
1.10 - The Yoga of the Intelligent Will
1.11 - Delight of Existence - The Problem
1.11 - Higher Laws
1.11 - Oneness
1.11 - On Intuitive Knowledge
1.11 - (Plot continued.) Reversal of the Situation, Recognition, and Tragic or disastrous Incident defined and explained.
1.11 - Powers
1.1.1 - Text
1.11 - The Broken Rocks. Pope Anastasius. General Description of the Inferno and its Divisions.
1.11 - The Master of the Work
1.11 - The Seven Rivers
1.11 - Woolly Pomposities of the Pious .Teacher.
1.11 - Works and Sacrifice
1.12 - Brute Neighbors
1.1.2 - Commentary
1.12 - Delight of Existence - The Solution
1.12 - Independence
1.12 - Sleep and Dreams
1.12 - The Divine Work
1.12 - The Herds of the Dawn
1.12 - The Left-Hand Path .The Black Brothers.
1.12 - The Minotaur. The Seventh Circle The Violent. The River Phlegethon. The Violent against their Neighbours. The Centaurs. Tyrants.
1.12 - The 'quantitative parts' of Tragedy defined.
1.12 - The Significance of Sacrifice
1.12 - The Superconscient
1.12 - Truth and Knowledge
1.13 - Dawn and the Truth
1.13 - Gnostic Symbols of the Self
1.13 - Knowledge, Error, and Probably Opinion
1.13 - (Plot continued.) What constitutes Tragic Action.
1.13 - System of the O.T.O.
1.13 - The Divine Maya
1.13 - The Lord of the Sacrifice
1.13 - The Stress of the Hidden Spirit
1.13 - The Supermind and the Yoga of Works
1.13 - The Wood of Thorns. The Harpies. The Violent against themselves. Suicides. Pier della Vigna. Lano and Jacopo da Sant' Andrea.
1.13 - Under the Auspices of the Gods
1.14 - Bibliography
1.14 - Noise
1.14 - (Plot continued.) The tragic emotions of pity and fear should spring out of the Plot itself.
1.14 - The Limits of Philosophical Knowledge
1.14 - The Principle of Divine Works
1.14 - The Sand Waste and the Rain of Fire. The Violent against God. Capaneus. The Statue of Time, and the Four Infernal Rivers.
1.14 - The Secret
1.14 - The Structure and Dynamics of the Self
1.14 - The Supermind as Creator
1.15 - Conclusion
1.15 - Index
1.15 - Prayers
1.15 - Sex Morality
1.15 - SILENCE
1.15 - The element of Character in Tragedy.
1.15 - The Possibility and Purpose of Avatarhood
1.15 - The Supramental Consciousness
1.15 - The Supreme Truth-Consciousness
1.15 - The Value of Philosophy
1.15 - The Violent against Nature. Brunetto Latini.
1.16 - Guidoguerra, Aldobrandi, and Rusticucci. Cataract of the River of Blood.
1.16 - Man, A Transitional Being
1.16 - On Concentration
1.16 - On Self-Knowledge
1.16 - (Plot continued.) Recognition its various kinds, with examples
1.16 - PRAYER
1.16 - The Process of Avatarhood
1.16 - The Triple Status of Supermind
1.17 - Astral Journey Example, How to do it, How to Verify your Experience
1.17 - Geryon. The Violent against Art. Usurers. Descent into the Abyss of Malebolge.
1.17 - On Teaching
1.17 - Practical rules for the Tragic Poet.
1.17 - The Divine Birth and Divine Works
1.17 - The Divine Soul
1.17 - The Seven-Headed Thought, Swar and the Dashagwas
1.17 - The Transformation
1.18 - FAITH
1.18 - Further rules for the Tragic Poet.
1.18 - Mind and Supermind
1.18 - On Friendship
1.18 - The Divine Worker
1.18 - The Eighth Circle, Malebolge The Fraudulent and the Malicious. The First Bolgia Seducers and Panders. Venedico Caccianimico. Jason. The Second Bolgia Flatterers. Allessio Interminelli. Thais.
1.18 - The Human Fathers
1.18 - The Importance of our Conventional Greetings, etc.
1.19 - Equality
1.19 - Life
1.19 - On Talking
1.19 - The Act of Truth
1.19 - The Third Bolgia Simoniacs. Pope Nicholas III. Dante's Reproof of corrupt Prelates.
1.19 - The Victory of the Fathers
1.19 - Thought, or the Intellectual element, and Diction in Tragedy.
1.200-1.224 Talks
1.201 - Socrates
1.2.01 - The Call and the Capacity
12.01 - The Return to Earth
1.2.01 - The Upanishadic and Purancic Systems
1.2.02 - Qualities Needed for Sadhana
1.2.03 - Purity
1.2.03 - The Interpretation of Scripture
1.2.04 - Sincerity
1.2.05 - Aspiration
12.05 - Beauty
1.2.06 - Rejection
1.2.07 - Surrender
1.2.08 - Faith
1.2.09 - Consecration and Offering
1.20 - Death, Desire and Incapacity
1.20 - Diction, or Language in general.
1.20 - Equality and Knowledge
1.20 - On Time
1.20 - Talismans - The Lamen - The Pantacle
1.20 - The Fourth Bolgia Soothsayers. Amphiaraus, Tiresias, Aruns, Manto, Eryphylus, Michael Scott, Guido Bonatti, and Asdente. Virgil reproaches Dante's Pity.
1.20 - The Hound of Heaven
1.2.10 - Opening
1.2.11 - Patience and Perseverance
1.2.12 - Vigilance
1.21 - Chih Men's Lotus Flower, Lotus Leaves
1.21 - My Theory of Astrology
1.21 - Poetic Diction.
1.21 - The Ascent of Life
1.21 - The Fifth Bolgia Peculators. The Elder of Santa Zita. Malacoda and other Devils.
1.22 - Ciampolo, Friar Gomita, and Michael Zanche. The Malabranche quarrel.
1.22 - How to Learn the Practice of Astrology
1.22 - On Prayer
1.22 - (Poetic Diction continued.) How Poetry combines elevation of language with perspicuity.
1.22 - The Problem of Life
1.23 - Epic Poetry.
1.23 - Escape from the Malabranche. The Sixth Bolgia Hypocrites. Catalano and Loderingo. Caiaphas.
1.23 - Improvising a Temple
1-2-3 of God
1.23 - The Double Soul in Man
1.240 - 1.300 Talks
1.240 - Talks 2
1.24 - Describes how vocal prayer may be practised with perfection and how closely allied it is to mental prayer
1.24 - (Epic Poetry continued.) Further points of agreement with Tragedy.
1.24 - Matter
1.24 - Necromancy and Spiritism
1.24 - On Beauty
1.24 - The Seventh Bolgia - Thieves. Vanni Fucci. Serpents.
1.25 - Critical Objections brought against Poetry, and the principles on which they are to be answered.
1.25 - Fascinations, Invisibility, Levitation, Transmutations, .Kinks in Time.
1.25 - On Religion
1.25 - The Knot of Matter
1.25 - Vanni Fucci's Punishment. Agnello Brunelleschi, Buoso degli Abati, Puccio Sciancato, Cianfa de' Donati, and Guercio Cavalcanti.
1.26 - A general estimate of the comparative worth of Epic Poetry and Tragedy.
1.26 - Mental Processes Two Only are Possible
1.26 - The Ascending Series of Substance
1.26 - The Eighth Bolgia Evil Counsellors. Ulysses and Diomed. Ulysses' Last Voyage.
1.27 - Guido da Montefeltro. His deception by Pope Boniface VIII.
1.27 - Structure of Mind Based on that of Body
1.27 - The Sevenfold Chord of Being
1.28 - Need to Define .God., .Self., etc.
1.28 - Supermind, Mind and the Overmind Maya
1.28 - The Ninth Bolgia Schismatics. Mahomet and Ali. Pier da Medicina, Curio, Mosca, and Bertrand de Born.
1.29 - Geri del Bello. The Tenth Bolgia Alchemists. Griffolino d' Arezzo and Capocchino. The many people and the divers wounds
1.29 - What is Certainty?
1.2 - Katha Upanishads
1.300 - 1.400 Talks
1.3.01 - Peace The Basis of the Sadhana
1.3.02 - Equality The Chief Support
1.3.03 - Quiet and Calm
1.3.04 - Peace
1.3.05 - Silence
1.30 - Do you Believe in God?
1.30 - Other Falsifiers or Forgers. Gianni Schicchi, Myrrha, Adam of Brescia, Potiphar's Wife, and Sinon of Troy. - The Object of Our Yoga
1.31 - Is Thelema a .New Religion.?
1.31 - The Giants, Nimrod, Ephialtes, and Antaeus. Descent to Cocytus.
132 - I. The Entire Purpose of Yoga
1.32 - How can a Yogi ever be Worried?
1.32 - The Ninth Circle Traitors. The Frozen Lake of Cocytus. First Division, Caina Traitors to their Kindred. Camicion de' Pazzi. Second Division, Antenora Traitors to their Country. Dante questions Bocca degli
1.33 - Count Ugolino and the Archbishop Ruggieri. The Death of Count Ugolino's Sons.
1.33 - The Golden Mean - The Beginning and the End - The Hour of God - The Divine Superman
1.34 - Fourth Division of the Ninth Circle, the Judecca Traitors to their Lords and Benefactors. Lucifer, Judas Iscariot, Brutus, and Cassius. The Chasm of Lethe. The Ascent.
1.34 - The Tao 1 - The Law of the Way - Man and the Supermind - The Involved and Evolving Godhead - The Evolution of Consciousness - The Path
1.35 - The Tao 2
1.36 - Quo Stet Olympus Where the Gods, Angels, etc. Live
1.37 - Death - Fear - .Magical Memory.
1.38 - Woman - Her Magical Formula
1.39 - Prophecy
1.3 - Mundaka Upanishads
1.400 - 1.450 Talks
1.4.01 - The Divine Grace and Guidance
1.4.02 - The Divine Force
1.4.03 - The Guru
1.40 - Coincidence
1.41 - Are we Reincarnations of the Ancient Egyptians?
1.42 - This Self Introversion
1.43 - The Holy Guardian Angel is not the Higher Self but an Objective Individual
1.44 - Serious Style of A.C., or the Apparent Frivolity of Some of my Remarks
1.450 - 1.500 Talks
1.45 - Unserious Conduct of a Pupil
1.46 - Selfishness
1.47 - Reincarnation
1.48 - Morals of AL - Hard to Accept, and Why nevertheless we Must Concur
1.49 - Thelemic Morality
1.4 - Readings in the Taittiriya Upanishad
1.50 - A.C. and the Masters; Why they Chose him, etc.
1.51 - How to Recognise Masters, Angels, etc., and how they Work
1.52 - Family - Public Enemy No. 1
1.53 - Mother-Love
1.54 - On Meanness
1.550 - 1.600 Talks
1.55 - Money
1.56 - Marriage - Property - War - Politics
1.57 - Beings I have Seen with my Physical Eye
1.58 - Do Angels Ever Cut Themselves Shaving?
1.59 - Geomancy
1.60 - Knack
1.61 - Power and Authority
1.62 - The Elastic Mind
1.63 - Fear, a Bad Astral Vision
1.64 - Magical Power
1.65 - Man
1.66 - Vampires
1.67 - Faith
1.68 - The God-Letters
1.69 - Original Sin
1.70 - Morality 1
1.71 - Morality 2
1.72 - Education
1.73 - Monsters, Niggers, Jews, etc.
1.74 - Obstacles on the Path
1.75 - The AA and the Planet
1.76 - The Gods - How and Why they Overlap
1.77 - Work Worthwhile - Why?
1.78 - Sore Spots
1.79 - Progress
1.80 - Life a Gamble
1.81 - Method of Training
1.82 - Epistola Penultima - The Two Ways to Reality
1.83 - Epistola Ultima
1967-05-24.1 - Defining the Divine
1967-05-24.2 - Defining God
1st Pass through Savitri
1 - the Magician
2018-2017 (dy)
2019 (dy)
2.01 - Habit 1 Be Proactive
2.01 - Indeterminates, Cosmic Determinations and the Indeterminable
2.01 - Isha Upanishad All that is world in the Universe
2.01 - The Object of Knowledge
2.01 - The Path
2.01 - The Preparatory Renunciation
2.01 - The Road of Trials
2.01 - The Sefirot
2.01 - The Tavern
2.01 - The Temple
2.01 - The Two Natures
2.01 - The Yoga and Its Objects
2.01 - War.
2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti
2.02 - Habit 2 Begin with the End in Mind
2.02 - Indra, Giver of Light
2.02 - Meeting With the Goddess
2.02 - The Bhakta.s Renunciation results from Love
2.02 - The Circle
2.02 - The Ishavasyopanishad with a commentary in English
2.02 - The Status of Knowledge
2.02 - The Synthesis of Devotion and Knowledge
2.02 - Yoga
2.02 - Zimzum
2.03 - Indra and the Thought-Forces
2.03 - Karmayogin A Commentary on the Isha Upanishad
2.03 - The Altar
2.03 - The Eternal and the Individual
2.03 - The Integral Yoga
2.03 - The Naturalness of Bhakti-Yoga and its Central Secret
2.03 - The Purified Understanding
2.03 - The Supreme Divine
2.03 - The Worlds
2.04 - Agni, the Illumined Will
2.04 - Concentration
2.04 - Place
2.04 - The Divine and the Undivine
2.04 - The Forms of Love-Manifestation
2.04 - The Scourge, the Dagger and the Chain
2.04 - The Secret of Secrets
2.04 - Yogic Action
2.05 - Apotheosis
2.05 - Aspects of Sadhana
2.05 - Habit 3 Put First Things First
2.05 - Renunciation
2.05 - The Cosmic Illusion; Mind, Dream and Hallucination
2.05 - The Divine Truth and Way
2.05 - The Holy Oil
2.05 - The Line of Light and The Impression
2.05 - The Tale of the Vampires Kingdom
2.05 - Universal Love and how it leads to Self-Surrender
2.06 - Reality and the Cosmic Illusion
2.06 - Tapasya
2.06 - The Higher Knowledge and the Higher Love are one to the true Lover
2.06 - The Infinite Light
2.06 - The Synthesis of the Disciplines of Knowledge
2.06 - The Wand
2.06 - Two Tales of Seeking and Losing
2.06 - Works Devotion and Knowledge
2.07 - I Also Try to Tell My Tale
2.07 - Ten Internal and Ten External Sefirot
2.07 - The Cup
2.07 - The Knowledge and the Ignorance
2.07 - The Mother Relations with Others
2.07 - The Release from Subjection to the Body
2.07 - The Supreme Word of the Gita
2.07 - The Triangle of Love
2.07 - The Upanishad in Aphorism
2.08 - Concentration
2.08 - God in Power of Becoming
2.08 - Memory, Self-Consciousness and the Ignorance
2.08 - The Branches of The Archetypal Man
2.08 - The God of Love is his own proof
2.08 - The Release from the Heart and the Mind
2.08 - The Sword
2.09 - Human representations of the Divine Ideal of Love
2.09 - Meditation
2.09 - Memory, Ego and Self-Experience
2.09 - The Pantacle
2.09 - The Release from the Ego
2.09 - The World of Points
2.0 - Reincarnation and Karma
2.1.01 - God The One Reality
2.1.01 - The Parts of the Being
2.1.02 - Classification of the Parts of the Being
2.1.02 - Love and Death
2.1.02 - Nature The World-Manifestation
2.1.03 - Man and Superman
2.10 - Conclusion
2.10 - Knowledge by Identity and Separative Knowledge
2.10 - The Lamp
2.10 - The Primordial Kings Their Shattering
2.10 - The Realisation of the Cosmic Self
2.10 - The Vision of the World-Spirit - Time the Destroyer
2.11 - The Boundaries of the Ignorance
2.11 - The Crown
2.11 - The Guru
2.11 - The Kingdoms and Godheads of the Greater Mind (summary)
2.11 - The Modes of the Self
2.11 - The Shattering And Fall of The Primordial Kings
2.11 - The Vision of the World-Spirit - The Double Aspect
2.12 - The Origin of the Ignorance
2.12 - The Position of The Sefirot
2.12 - The Realisation of Sachchidananda
2.12 - The Robe
2.12 - The Way and the Bhakta
2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance
2.13 - Kingdom-The Seventh Sefira
2.13 - The Book
2.13 - The Difficulties of the Mental Being
2.14 - The Bell
2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil
2.14 - The Passive and the Active Brahman
2.14 - The Two Hundred and Eighty-Eight Sparks
2.14 - The Unpacking of God
2.15 - Reality and the Integral Knowledge
2.15 - Selection of Sparks Made for The Purpose of The Emendation
2.15 - The Cosmic Consciousness
2.15 - The Lamen
2.16 - Fashioning of The Vessel
2.16 - Oneness
2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence
2.16 - The Magick Fire
2.17 - The Masculine Feminine World
2.17 - The Progress to Knowledge - God, Man and Nature
2.17 - The Soul and Nature
2.18 - Maeroprosopus and Maeroprosopvis
2.18 - The Evolutionary Process - Ascent and Integration
2.18 - The Soul and Its Liberation
2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge
2.19 - The Planes of Our Existence
2.19 - Union, Gestation, Birth
2.2.01 - The Outer Being and the Inner Being
2.2.01 - The Problem of Consciousness
2.2.02 - Consciousness and the Inconscient
2.2.02 - The True Being and the True Consciousness
2.2.03 - The Psychic Being
2.2.03 - The Science of Consciousness
2.20 - The Infancy and Maturity of ZO, Father and Mother, Israel The Ancient and Understanding
2.20 - The Lower Triple Purusha
2.20 - The Philosophy of Rebirth
2.21 - The Ladder of Self-transcendence
2.21 - The Order of the Worlds
2.2.1 - The Prusna Upanishads
2.21 - The Three Heads, The Beard and The Mazela
2.21 - Towards the Supreme Secret
2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality
2.22 - The Feminine Polarity of ZO
2.2.2 - The Mandoukya Upanishad
2.22 - The Supreme Secret
2.22 - Vijnana or Gnosis
2.23 - A Virtuous Woman is a Crown to Her Husband
2.23 - Man and the Evolution
2.2.3 - The Aitereya Upanishad
2.23 - The Conditions of Attainment to the Gnosis
2.23 - The Core of the Gita.s Meaning
2.24 - Back to Back Face to Face and The Process of Sawing Through
2.24 - Gnosis and Ananda
2.2.4 - Taittiriya Upanishad
2.24 - The Evolution of the Spiritual Man
2.24 - The Message of the Gita
2.25 - Mercies and Judgements of Knowledge
2.25 - The Higher and the Lower Knowledge
2.25 - The Triple Transformation
2.26 - Samadhi
2.26 - The Ascent towards Supermind
2.26 - The First and Second Unions
2.27 - Hathayoga
2.27 - The Gnostic Being
2.27 - The Two Types of Unions
2.28 - Rajayoga
2.28 - The Divine Life
2.28 - The Two Feminine Polarities Leah and Rachel
2.29 - The Worlds of Creation, Formation and Action
2.3.01 - Aspiration and Surrender to the Mother
2.3.01 - Concentration and Meditation
2.3.01 - The Planes or Worlds of Consciousness
2.3.02 - Opening, Sincerity and the Mother's Grace
2.3.02 - The Supermind or Supramental
2.3.03 - Integral Yoga
2.3.03 - The Mother's Presence
2.3.03 - The Overmind
2.3.04 - The Higher Planes of Mind
2.3.04 - The Mother's Force
2.3.05 - Sadhana through Work for the Mother
2.3.05 - The Lower Nature or Lower Hemisphere
2.3.06 - The Mind
2.3.06 - The Mother's Lights
2.3.07 - The Mother in Visions, Dreams and Experiences
2.3.07 - The Vital Being and Vital Consciousness
2.3.08 - I have a hundred lives
2.3.08 - The Mother's Help in Difficulties
2.3.08 - The Physical Consciousness
230h Personality and its Transformations
2.30 - The Uniting of the Names 45 and 52
2.3.10 - The Subconscient and the Inconscient
2.3.1 - Svetasvatara Upanishad
2.31 - The Elevation Attained Through Sabbath
2.3.2 - Chhandogya Upanishad
2.32 - Prophetic Visions - Contact with the Divine - Contact and Union with the Divine
2 - Other Hymns to Agni
3.00 - Hymn To Pan
3.00 - Introduction
3.00 - The Magical Theory of the Universe
3.01 - Fear of God
3.01 - Love and the Triple Path
3.01 - Sincerity
3.01 - That Which is Speaking
3.01 - The Principles of Ritual
3.01 - The Soul World
3.01 - Towards the Future
3.02 - Aridity in Prayer
3.02 - Aspiration
3.02 - On Thought - Introduction
3.02 - The Formulae of the Elemental Weapons
3.02 - The Great Secret
3.02 - The Motives of Devotion
3.02 - The Soul in the Soul World after Death
3.03 - Faith and the Divine Grace
3.03 - On Thought - II
3.03 - The Ascent to Truth
3.03 - The Formula of Tetragrammaton
3.03 - The Four Foundational Practices
3.03 - The Godward Emotions
3.03 - The Spirit Land
3.04 - On Thought - III
3.04 - The Crossing of the Return Threshold
3.04 - The Formula of ALHIM
3.04 - The Spirit in Spirit-Land after Death
3.04 - The Way of Devotion
3.05 - The Central Thought
3.05 - The Divine Personality
3.05 - The Formula of I.A.O.
3.05 - The Physical World and its Connection with the Soul and Spirit-Lands
3.06 - Charity
3.06 - The Delight of the Divine
3.06 - The Formula of The Neophyte
3.06 - Thought-Forms and the Human Aura
3.07.2 - Finding the Real Source
3.07.5 - Who Am I?
3.07 - The Ananda Brahman
3.07 - The Divinity Within
3.07 - The Formula of the Holy Grail
3.08 - Of Equilibrium
3.08 - The Myster of Love
3.09 - Of Silence and Secrecy
3.1.01 - Invitation
3.1.01 - The Marbles of Time
3.1.01 - The Problem of Suffering and Evil
3.1.02 - A Theory of the Human Being
3.1.02 - Spiritual Evolution and the Supramental
3.1.02 - Who
3.1.03 - Miracles
3.1.04 - Reminiscence
3.1.05 - A Vision of Science
3.1.06 - Immortal Love
3.1.07 - A Tree
3.1.08 - To the Sea
3.1.09 - Revelation
3.10 - Of the Gestures
3.1.10 - Karma
3.1.11 - Appeal
3.1.12 - A Child.s Imagination
3.1.13 - The Sea at Night
3.1.14 - Vedantin.s Prayer
3.1.15 - Rebirth
3.1.16 - The Triumph-Song of Trishuncou
3.1.17 - Life and Death
3.1.18 - Evening
3.1.19 - Parabrahman
3.11 - Of Our Lady Babalon
3.11 - Spells
3.1.20 - God
3.1.23 - The Rishi
3.1.24 - In the Moonlight
3.12 - Of the Bloody Sacrifice
3.13 - Of the Banishings
3.14 - Of the Consecrations
3.15 - Of the Invocation
3.16.1 - Of the Oath
3.16.2 - Of the Charge of the Spirit
3.17 - Of the License to Depart
3.18 - Of Clairvoyance and the Body of Light
3.19 - Of Dramatic Rituals
3.2.01 - On Ideals
3.2.02 - Vision
3.2.02 - Yoga and Skill in Works
3.2.03 - To the Ganges
3.2.04 - Suddenly out from the wonderful East
3.2.05 - Our Ideal
3.20 - Of the Eucharist
3-2-1 Shadow Process
3.3.01 - The Superman
3.3.1 - Agni, the Divine Will-Force
3.4.2 - Guru Yoga
3.5.01 - Science
3.5.02 - Religion
3.5.03 - Reason and Society
3.5.04 - Justice
3-5 Full Circle
3.6.01 - Heraclitus - The Ascending Unity - Karma - The Foundation - Meditation - Different Methods of Writing - Occult Knowledge and the Hindu Scriptures - The Universal Consciousness
3 - Commentaries and Annotated Translations
3rd Pass through Savitri
4.01 - Circumstances
4.01 - Sweetness in Prayer
4.01 - The Principle of the Integral Yoga
4.02 - Difficulties
4.02 - Divine Consolations.
4.02 - The Integral Perfection
4.03 - Mistakes
4.03 - Prayer of Quiet
4.03 - The Psychology of Self-Perfection
4.04 - The Perfection of the Mental Being
4.04 - Weaknesses
4.05 - The Instruments of the Spirit
4.06 - Purification-the Lower Mentality
4.07 - Purification-Intelligence and Will
4.08 - The Liberation of the Spirit
4.09 - The Liberation of the Nature
4.0 - The Path of Knowledge
4.1.01 - The Intellect and Yoga
4.10 - The Elements of Perfection - The Fundamental Realisations - Four Bases of Realisation - Three Realisations for the Soul - Foundations of the Sadhana - The Central Process of the Yoga
4.11 - The Perfection of Equality - Realisation and Transformation - The Three Transformations - Preparation for the Supramental Change
4.12 - The Way of Equality
4.13 - The Action of Equality
4.14 - The Power of the Instruments
4.15 - Soul-Force and the Fourfold Personality
4.16 - The Divine Shakti
4.17 - The Action of the Divine Shakti
4.18 - Faith and shakti
4.19 - The Nature of the supermind
4.1 - Jnana
4-1 - The Birth and Childhood of the Flame (summary)
4.2.01 - The Mother of Dreams
4.2.02 - An Image
4.2.03 - The Birth of Sin
4.2.04 - Epiphany
4.20 - The Intuitive Mind - The Importance of the Psychic Change - The Role of the Psychic in Sadhana - The Psychic Deep Within - The Psychic and the Mental, Vital and Physical Nature - The Psychic Awakening - Living in the Psychic
4.21 - The Gradations of the supermind - The Meaning of Psychic Opening - Conditions for the Psychic Opening - An Experience of Psychic Opening - The Psychic Opening and the Inner Centres - "Opening" and "Coming in Front"
4.22 - The supramental Thought and Knowledge - The Meaning of "Coming to the Front" - Signs of the Psychic's Coming Forward - The Psychic and the Relation with the Divine - Means of Bringing Forward the Psychic - The Psychic Fire and Some Inner Visions - Obstacles to the Psychic's Emergence
4.23 - The supramental Instruments -- Thought-process - The Psychic Touch or Influence - The Psychic Condition - The Psychic Fire - Agni - Agni and the Psychic Fire - Psychic Joy - Psychic Sorrow - Psychic Tears or Weeping - Psychic Yearning - Psychic Intensity - The Psychic and Uneasiness
4.24 - The supramental Sense - Psychisation and Spiritualisation - The Psychic and the Higher Consciousness - The Psychic and Spiritual Movements - The Psychic Consciousness and the Descent from Above - The Psychic and the Supermind
4.25 - Towards the supramental Time Vision
4.26 - The Supramental Time Consciousness
4.2 - Karma
4-2 - The Growth of the Flame (summary)
430H - Self-Deception - Peace, Calm, Silence and the Self - The True Self Within - The Self and the Sense of Individuality - The Disappearance of the "I" Sense - The Self and the Cosmic Consciousness - A Vision of the Universal Self - The Self Experienced on Various Planes - The Self and Time - The Self and Life - Experiences of Infinity, Oneness, Unity - Living in the Divine - The Higher or Spiritual Consciousness - Breaking into the Spiritual Consciousness - Wideness and the Higher Consciousness - Degrees in the Higher Consciousness - The Higher Planes and the Supermind - Levels of the Higher Mind - An Illumined Mind Experience - Overmind Experiences - Overmind Experiences and the Supermind - Reflected Experience of the Higher Planes - Trance and the Higher Planes - Living in a Higher Plane
434 - Maps of Meaning
4.3 - Bhakti - The Meaning of Spiritual Transformation - A Double Movement in the Sadhana - Both Ascent and Descent Necessary - The Order of Ascent and Descent - Ascent and Descent of the Kundalini Shakti - Ascent and Descent and Problems of the Lower Nature - Experiences of Ascent and Descent
4.41 - Chapter One - Contact with the Above - Ascension or Rising above the Head - Ascent and Return to the Ordinary Consciousness - Ascent and Dissolution - Ascent and the Psychic Being - Ascent and the Body - Ascent and Going out of the Body - Fixing the Consciousness Above - Ascent and Change of the Lower Nature
4.42 - Chapter Two - The Purpose of the Descent - Calling in the Higher Consciousness - Preparatory Experiences and Descent - The Order of Descent into the Being - The Effect of Descent into the Lower Planes
4.43 - Chapter Three - The Descent of Peace, Force, Light, Ananda - Peace, Calm, Quiet as a Basis for the Descent - The Descent of Peace - The Descent of Silence - The Descent of Force or Power - The Descent of Fire - The Descent of Light - The Descent of Knowledge - The Descent of Wideness - The Descent of Ananda - The Flow of Amrita - Descent and Experiences of the Inner Being - Descent and Psychic Experiences - Descent and Other Experiences - Sensations in the Inner Centres
4.4 - Additional Aphorisms
4th Pass through Savitri
5.01 - On the Mysteries of the Ascent towards God
5.01 - The Dakini, Salgye Du Dalma
5.02 - Perfection of the Body
5.03 - The Divine Body
5.04 - Supermind and the Life Divine
5.05 - Supermind and Humanity
5.06 - Supermind in the Evolution
5.07 - Mind of Light
5.08 - Supermind and Mind of Light
50 Philosophy Reading List
50 Psychology Reading List
50 Self-Help Reading List
50 Spiritual Reading List
5.1.01 - Ilion
5.1.01 - Terminology
5.1.02 - Ahana
5.1.02 - The Gods
5.1.03 - The Hostile Forces and Hostile Beings
5.2.01 - The Descent of Ahana
5.2.02 - The Meditations of Mandavya
5.4.01 - Occult Knowledge
5.4.02 - Occult Powers or Siddhis - Involution and Evolution
5th Pass through Savitri
6.08 - Intellectual Visions
6.09 - Imaginary Visions
6.1.04 - A Gods Labour
6.1.07 - Life
6.1.08 - One Day
64 Arts
6th Pass through Savitri
7.01 - Self-Control
7.01 - The Soul (the Psychic)
7.02 - Courage
7.02 - The Mind
7.03 - Cheerfulness
7.03 - The Heart
7.04 - Self-Reliance
7.04 - The Vital
7.05 - Patience and Perseverance
7.05 - The Senses
7.07 - The Body (the Physical)
7.07 - The Subconscient
7.09 - Right Judgement
7.10 - Order
7.11 - Building and Destroying
7.12 - The Giver
7.13 - The Conquest of Knowledge
7.14 - Modesty
7.15 - The Family
7.16 - Sympathy
7.2.03 - The Other Earths
7.2.04 - Thought the Paraclete
7.2.05 - Moon of Two Hemispheres
7.2.06 - Rose of God
7.3.10 - The Lost Boat
7.3.13 - Ascent
7.3.14 - The Tiger and the Deer
7.4.01 - Man the Enigma
7.4.02 - The Infinitismal Infinite
7.4.03 - The Cosmic Dance
7.5.20 - The Hidden Plan
7.5.21 - The Pilgrim of the Night
7.5.26 - The Golden Light
7.5.27 - The Infinite Adventure
7.5.28 - The Greater Plan
7.5.29 - The Universal Incarnation
7.5.30 - The Godhead
7.5.31 - The Stone Goddess
7.5.32 - Krishna
7.5.33 - Shiva
7.5.37 - Lila
7.5.51 - Light
7.5.56 - Omnipresence
7.5.59 - The Hill-top Temple
7.5.60 - Divine Hearing
7.5.61 - Because Thou Art
7.5.62 - Divine Sight
7.5.63 - Divine Sense
7.5.64 - The Iron Dictators
7.5.65 - Form
7.5.66 - Immortality
7.5.69 - The Inner Fields
7.5.The Unseen Infinite
7.6.01 - Symbol Moon
7.6.02 - The World Game
7.6.03 - Who art thou that camest
7.6.04 - One
7.6.09 - Despair on the Staircase
7.6.12 - The Mother of God
7.6.13 - The End?
7.9.20 - Soul, my soul
8 bit computer
8 Secrets of Tao Te Ching
90 days of no masturbation
Abdul Qadir Gilani
A Book of Five Rings - The Classic Guide to Strategy
about me
about the site
Abraham Maslow
A Brief History of Everything
Abu Madyan
a canto of Savitri a day until completion
a case for lucid dreaming
a case for not doing drugs
a case for not masturbating
a case for not playing videogames
a case for only higher movements
a case for Savitri
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
Acknowledge the Immaculate Splendor of Savitri
A Course in Miracles
Advanced Dungeons and Dragons 2E
Advanced Integral
Advanced Pranic Healing
Affirming Faith In Mind
A Garden of Pomegranates - An Outline of the Qabalah
Agenda Vol 1
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Agenda Vol 13
Agenda Vol 1 (toc)
Agenda Vol 2
Agenda Vol 3
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Agenda Vol 7
Agenda Vol 8
Agenda Vol 9
A Guide to the Words of My Perfect Teacher
A History of Western Philosophy
a hundred levels
Ajahn Chah
Ajahn Jayasaro
Alan Perlis
Albert Bandura
Albert Camus
Albert Einstein
Albert the mouse
Alcoholics Anonymous
Aldous Huxley
Aleister Crowley
Alfred Adler
Alfred Korzybski
Alfred North Whitehead
Alice in Wonderland
Alien Covenant
allall (quotes)
All are seeing God always. But they do not know it.
all bash commands
All-Beings of the Infinite Building
all experience
all is the Lord
allmem (quotes)
All Watched Over by Machines of Loving Grace
all will be
all words
always and everywhere
A Manual Of Abhidhamma
Amir Khusrau
Amrita Gita
Analysis of Mind
Anam Cara A Book of Celtic Wisdom
Anandajoti Bhikkhu
An Arrow to the Heart A Commentary on the Heart Sutra
Andrew Kanegi
Anilbaran Roy Interviews and Conversations
animals (fun facts)
anime (list)
An Informal Integral Canon
An Inquiry into the Nature and Causes of the Wealth of Nations
Annihilation of Caste
Anonymous Reading List
An Outline of Occult Science
Anthony Robbins
Anti-Oedipus Capitalism and Schizophrenia
Anton Book list
anything is possible
a Place I rather be
Appendix 4 - Priest Spells
APPENDIX I - Curriculum of A. A.
apprenticeship in Savitri
A psychic fire within must be lit into which all is thrown with the Divine Name upon it.
AQAL analysis
AQAL Gloss
AQAL Meditation
A Room of One's Own
Art as Experience
Arthur C Clarke
Arthur Koestler
Arthur Schopenhauer
Artifical Intelligence
Ascendance of a Bookworm
As It Is - Volume I - Essential Teachings from the Dzogchen Perspective
As It Is - Volume II
Aspects of Evocation
aspects of God
astral travel
A Study Of Dogen His Philosophy and Religion
A Summers Reading List
A Theory of Justice
A Thousand Plateaus Capitalism and Schizophrenia
Atlas Shrugged
Atma Bodha
A Trackless Path
a treasure-house of miraculous knowledge
attributes of God
audio files
Auguries of Innocence
Auroville dictionary of Sri Aurobindos terms
Austin Osman Spare
authors (code)
authors (old)
Avatamsaka Sutra
A Vindication of the Rights of Woman
Awaken Every Day 365 Buddhist Reflections to Invite Mindfulness and Joy
Awaken the Giant Within
badly enough
Baha i Faith
Baha u llah
Ballet (gifs)
Ballet (list)
Barrett Chapman Brown
Baruch Spinoza
bash commands
bash (commands) (BC)
bash (todo)
Beaten Down Silently Suffering Trauma
Beating the Cloth Drum Letters of Zen Master Hakuin
Beauty of God
Becoming the Compassion Buddha Tantric Mahamudra for Everyday Life
before sleep
be God
Be Here Now
Being and knowing in wholeness Chinese Chan, Tibetan Dzogchen, and the logic of immediacy in contemplation
Being and Nothingness
Being and Time
Being Peace
Benjamin Disraeli
Bertrand Russell
Best Philosophy Books
Best Spiritual Books
Beyond Good and Evil
Bhagavad Gita
Bhakti Yoga (quotes)
Biblical Series
Big Five Personality Traits
Big Mind, Big Heart
Big Mind Meditation
Big Mind (non-dual)
Big Mind (ten perfections)
Bill Hicks
Biology (fun facts)
Blaise Pascal
Blazing P1 - Preconventional consciousness
Blazing P2 - Map the Stages of Conventional Consciousness
Blazing P3 - Explore the Stages of Postconventional Consciousness
Blazing the Trail from Infancy to Enlightenment
blockquote index
Bodhinyana a collection of Dhamma talks
Boduan Zhang
body of God
Bofuri - I Dont Want to Get Hurt, So Ill Max Out My Defense
Bokar Rinpoche
Book 1 - The Council of the Gods
Book Analysis
Book of Certitude
Book of Exodus
Book of Genesis
Book of Imaginary Beings
Book of Imaginary Beings (text)
Book of Proverbs
Book of Psalms
books (by alpha)
books (quotes)
Branching Streams flow in the darkness
Breaking the Bonds of Adult Child Abuse A Biblical Textbook on Abusive Narcissistic Families, How They Operate, and How to Deal with Them
breath or God
Brihadaranyaka Upanishad
Bruce Lee
BS 1 - Introduction to the Idea of God
BS 2 - Genesis 1 Chaos + Order
Buddhahood in This Life The Great Commentary by Vimalamitra
Buddhahood Without Meditation A Visionary Account Known as Refining One's Perception
Buddhism (books)
Buddhist Classics
Bulleh Shah
Burton Watson
camper van
can a Yogi know all things?
Capital words
Carl Jung
Carl Jung (books)
Carl Rogers
Carl Sagan
Carol Gilligan
Carolinas books
caves of qud
celebrity crushes
Ceremonial magic
Chamtrul Rinpoche
CHAPTER 25 - Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural.
CHAPTER 26 - Continues the description of a method for recollecting the
CHAPTER 27 - Describes the great love shown us by the Lord in the first words
CHAPTER 28 - Describes the nature of the Prayer of Recollection and sets down
CHAPTER 29 - Continues to describe methods for achieving this Prayer of
CHAPTER 30 - Describes the importance of understanding what we ask for in
CHAPTER 31 - Continues the same subject. Explains what is meant by the Prayer
CHAPTER 32 - Expounds these words of the Paternoster "Fiat voluntas tua sicut
CHAPTER 33 - Treats of our great need that the Lord should give us what we
CHAPTER 34 - Continues the same subject. This is very suitable for reading after
CHAPTER 35 - Describes the recollection which should be practised after
CHAPTER 36 - Treats of these words in the Paternoster "Dimitte nobis debita
CHAPTER 37 - Describes the excellence of this prayer called the Paternoster,
CHAPTER 38 - Treats of the great need which we have to beseech the Eternal
CHAPTER 39 - Continues the same subject and gives counsels concerning
CHAPTER 40 - Describes how, by striving always to walk in the love and fear of
CHAPTER 41 - Speaks of the fear of God and of how we must keep ourselves
CHAPTER 42 - Treats of these last words of the Paternoster "Sed libera nos a
chapters (by alpha)
Charles Darwin
Charles Dickens
Charles F Haanel
Chemistry (cool facts)
Cheng Kuan
Chogyal Namkhai Norbu Rinpoche
Chogyam Trungpa Rinpoche
Choiceless Awareness A Selection of Passages for the Study of the Teachings of J. Krishnamurti
Chokyi Nyima Rinpoche
Chong Go
Choosing Simplicity A Commentary On The Bhikshuni Pratimoksha
Choshu Ueda
Christian Mysticism
City of God
City of God - BOOK I
City on the Port
civ 2 advance
Civilization and Its Discontents
Classical Chinese Poetry An Anthology
Claudio Naranjo
clean your room
closed door
Cognitive Science
Cold Mountain
Collected Fictions
Collected Plays And Stories
Collected Poems
Collected Poems (toc)
Common Sense
Compassionate Action
Complex PTSD From Surviving to Thriving
computer daemon
Computer Power and Human Reason
Computer Science
computer stuff I want to learn and make
concentrate on
Concentration (book)
concentration (quotes)
Confusion Arises as Wisdom Gampopa's Heart Advice on the Path of Mahamudra
Conscious Immortality
conscious of
contact book
Contemplation and Action
Conversations of Socrates
Conversations With God An Uncommon Dialogue
Core Integral
cosmic game
coursehero Thus Spoke Zarathustra Summary
creating a world
Creative Evolution
Crime and Punishment
Crisis of European Sciences and Transcendental Phenomenology
Critique of Practical Reason
Critique of Pure Reason
Crow With No Mouth Ikkyu
C. S. Lewis
Cultivating the Empty Field The Silent Illumination of Zen Master Hongzhi
custom status
cwsa (descriptions)
daily inspiration video
daily minimum offering
Daisetsu Teitaro Suzuki
Dai Zhen
DanMachi Is It Wrong to Try to Pick Up Girls in a Dungeon
Dante Alighieri
dark night
Dark Night of the Soul
Das Kapital
David Hume
Day by Day
De Anima
Deep Meditation
degree and frequency
degrees of
Deity Yoga
Democracy in America
Denis Diderot
Depth Psychology Meditations in the Field
depths of God
Developmental Stage Theories
DF com
DF notes
dharmapedia TLD Summary
Diablo 1
Differentiating Non-Distraction and So Forth
Dilgo Khyentse Rinpoche
Dion Fortune
dir KEYS
dir lib
Discipline and Punish The Birth of the Prison
Discourse on Method
Divine Ananda
Divine Delight
Divine Grace
Divine Knowledge
Divine Light
DM 2 - How to Meditate
DND DM Guide 5E
Do Androids Dream of Electric Sheep?
do (done)
does everything have a purpose?
do (list)
do nothing
Don Quixote
Don't Take Your Life Personally
Dream Yoga (log)
Dr. Robert A. Hatch
drug induced states
Dudjom Rinpoche
Dungeons and Dragons
Dzogchen Ponlop Rinpoche
Dzongsar Jamyang Khyentse Rinpoche
each day
Early Buddhist Meditation The Four Jhanas as the Actualization of Insight
Ecce Homo
Economy of Truth Practical Maxims and Reflections
Edgar Allan Poe
Edith Stein
Education As a Force for Social Change
elements in the yoga
Eliphas Levi
Elon Musk
Eloquent Javascript
Emanuel Swedenborg
Enlightened Courage A Commentary on the Seven Point Mind Training
Ennead VI
Entrance To The Great Perfection A Guide To The Dzogchen Preliminary Practices
Epic Poetry (by alpha)
Epic Poetry (ranked)
Eric S Raymond
Erik Erikson
Erik Pema Kunsang
Ernest Becker
Ernest Hemingway
Esoteric Orders and Their Work and The Training and Work of the Initiate
Essays Divine And Human
Essays in Idleness - The Tsurezuregusa of Kenko
Essays In Philosophy And Yoga
Essays of Schopenhauer
Essays On The Gita
essence of God
Essential Books of Computer Science
Essential Integral
Evening Talks With Sri Aurobindo
every day
everyday you are going to read Savitri
evil (quotes)
Ex Oblivione
Experience and Nature
experience of God
experiment of God
Expert System
explain to mel
Eye of the Beholder
facebook groups
face (noun)
Face of God
Face to Face
faith in God
Falling Into Grace Insights on the End of Suffering
Fathoming the Mind Inquiry and Insight in Dudjom Lingpa's Vajra Essence
Fearless Simplicity The Dzogchen Way of Living Freely in a Complex World
fictional characters
fictional place
Fifty Shades of Narcissism The Secret Language of Narcissists, Sociopaths and Psychopaths
find the Divine
Finnegans Wake
firefox bookmarks
First Pass of The Life Divine
first person shooter
Five Dialogues Euthyphro
fix the mind
Flobots - No Handlebars
floor 1
Flower Adornment Sutra (Avatamsaka Sutra) Prologue
Flow - The Psychology of Optimal Experience
For a Breath I Tarry
For it is in God alone...
Formal Sciences
Foxe's Book of Martyrs
Francis Bacon
Francis Thompson
Frank Herbert
Franz Kafka
Free thought and Official Propaganda
Friedrich Nietzsche
Full Circle
Future Josh
Fyodor Dostoevsky
Gabor Mate
Game Analysis
Game Concepts Analysis
game design
Game Design Document
Game Dev
Game Dev Challenge
Game Dev (imgs)
Game Dev Inspiration
Game Engine
Game Ideas
Game Music
game systems
game test
game test2
game test3
Game World
Gandhi An autobiography
Gary Gygax
General Principles of Kabbalah
Generating the Deity
Genpo Roshi
Georg C Lichtenberg
George Bernard Shaw
George Carlin
George MacDonald
George Orwell
Geshe Kelsang Gyatso
Ghost in the Shell (1995)
Ghost in the Shell 2; Innocence
Ghost in the Shell - Stand Alone Complex
Giorgio de Chirico
G K Chesterton
Glossary of Sanskrit Terms
goals by attribute
goals by tier
God and OCCULT
God and POETRY
God and Programming
God and SAGES
God Emptiness and the True Self
God Exists
God is
God (is)
God is the answer to every question.
God of
God (quotes)
God (quotes old)
Gods process of creating the Universe
God (verbs)
Gone with the Wind
google chrome bookmarks
google search
google terms and conditions
Gottfried Wilhelm Leibniz
Grace of God
grades of
grades of AA
Great Bodhi Mind
Great Disciples of the Buddha Their Lives, Their Works, Their Legacy
greater consciousness
Greta Thunberg
grip training
Gudo Wafu Nishijima
Guided Buddhist Meditations Essential Practices on the Stages of the Path
guided meditations
Gullivers Travels
Guru Bhakti Yoga
Guru Granth Sahib
Guru Granth Sahib first part
Guru Nanak
Guru Rinpoche
Guru Yoga
Guru Yoga (book)
gutenberg books
G. W. F. Hegel
Gyatrul Rinpoche
Hail Mary
Hakuin Ekaku
Han Feizi
Harry Potter
Haruki Murakami
Harvard - what we look for
Hatha Yoga
Hayao Miyazaki
Hazrat Inayat Khan
Heal Yourself by Clearing the Chakras
Hearts temple-shrine to Savitri
Hedge Maze
Heinrich Cornelius Agrippa
Henri Bergson
Henry David Thoreau
Henry T. Laurency
Her look, her smile awoke celestial sense
Hermann Hesse
H G Wells
H. G. Wells
Hidden Messages in Water
higher buddhi
higher consciousness
higher degree
higher existence
higher knowledge
higher level
higher mentality
higher mind
higher movements
higher nature
higher part
higher plane
higher power
higher ranges
higher self
higher sphere
higher spiritual
higher standard
higher values
highest possible goals or visions
Hojoki Visions of a Torn World
Hold on to one thought so that others are expelled.
holonic theory
Holy Bible King James Version
Holy Bible New International Version
Holy Books
Holy Guardian Angel
Holy Guardian Angel (notes)
Holy Guardian Angel (quotes)
holy words
Horace Mann
Howard Gardner
How cybernetics connects computing, counterculture, and design
how long do I go without remembering?
How to become an Expert Software Engineer
How to Free Your Mind - Tara the Liberator
how to live a good life
how to meditate
How to Practice Shamatha Meditation The Cultivation of Meditative Quiescene
How to Practice The Way to a Meaningful Life
how to read Savitri?
how to read Savitri always?
how to remember always?
How to see God? To see Him is to be consumed by Him.
How to See Yourself As You Really Are
How to Study - Not a bad skill to have
how to think
How to think like Leonardo Da Vinci
H P Blavatsky
H P Lovecraft
Hsin Hsin Ming
Hsuan Hua

Huang Po
Human Knowledge
Hutch TLD Summary
Hutch TSOY Summary
HW - Future Authoring Program
HW - Past Authoring
Hymns to the Mystic Fire
Hymns to the Mystic Fire (toc)
I am
I am Brahman
I am close
I am He
I Am That Talks with Sri Nisargadatta Maharaj
Ibn Arabi
I Ching
Ideal Forms
idea of God
I dont know what to do
IDS (roomlist)
if then
image of God
Immanuel Kant
important thing
index (levels of brightness)
index of indexes
index (outline)
index (overview)
index (quotes)
index w desc
Indras Net
Infinite Library
Infinite monkey theorem
Information Science
In His Steps What Would Jesus Do?
Initiates of Flame
injunctions by tier
Inner Mind
Inner Teachings of Hinduism Revealed
Inscribed on the Believing Mind
Inscription on Faith in Mind - One is All
Inscription on Trust in the Mind
inside or above
instrument device setup
Integral Centers
Integral Discord Server
Integral Life
Integral Life Practice
Integral Psychology
Integral Spirituality
Integral Theory
Integral Yoga
Integral Yoga (defs)
Integral Yoga Glossaries
Integral Yoga (my Yoga)
Intelligent Life Buddhist Psychology of Self-Transformation
Internet 2.0
internet presence
In the Joy of the Eternal sole and one.
Into the Heart of Life
Introduction To The Middle Way Chandrakirti's Madhyamakavatara with Commentary by Dzongsar Jamyang Khyentse Rinpoche
Introduction Zen Buddhism
Intuitive Thinking
Invisible Cities
Invoking the Deity
in what ways do I lie to myself?
Isaac Newton
IS - Chapter 1
is God
is God?
is God? (quotes)
Isha Upanishad
Isha Upanishads
Ishikara Rikizan
is not
Israel Regardie
is something missing
is Sri Aurobindo God?
is the Soul?
Italo Calvino
It does not matter if you understand it - Savitri, read it always.
IT images
It is by God's Grace that you think of God!
Izumi Shikibu
Jalaluddin Rumi
James Clerk Maxwell
James George Frazer
James Joyce
James S A Corey
Jamgon Kongtrul Lodro Thaye
Jamgon Mipham Rinpoche
Japanese Spirituality
Jaron Lanier
Jean Baudrillard
Jean Gebser
Jean-Paul Sartre
Jean Piaget
Jetsun Milarepa
Jewish Mysticism
Jiang Wu
Jianzhi Sengcan
Jiddu Krishnamurti
Jigdral Yeshe Dorje
Jigme Lingpa
jnana ashtanga
Jnana Yoga
Jnana Yoga (quotes)
Job - A Comedy of Justice
Johannes Kepler
Johann Wolfgang von Goethe
John Daido Loori
John Dee
John Donne
Jordan Peterson
Jordan Peterson - Great Books
Jordan Peterson (quotes)
Jorge Luis Borges
Jorrin Bruns
Joseph Campbell
josh books
josh quotes
josh resume
Joshs complete reading list
Joshs reading list
Joshu Sasaki Roshi
Journey to the East
JRE 1169 - Elon Musk
JRE 1216 - Sir Roger Penrose
JRE 1236 - Jack Dorsey
JRE 334 - Dr. Amit Goswami
JRE 550 - Rupert Sheldrake
JRE Episodes
J R R Tolkien
Julio Cortazar
Jurgen Habermas
Kabbalah (authors)
Kabbalah (concepts)
Kabbalah (images)
Kabbalah (quotes)
Kahlil Gibran
Kalu Rinpoche
Karma Yoga
Katsuki Sekida
Kena and Other Upanishads
Kendama (gifs)
Kenneth Grant
Kennys Books
Ken Wilber
Ken Wilber - Thought as Passion
Key Concepts
keys (database)
keys (folder)
Khandro Rinpoche
Khenchen Palden Sherab Rinpoche
Khenchen Thrangu Rinpoche
Khenpo Kunpal
know God
knowledge of God
Knowledge of the Higher Worlds
knowledge (quotes)
Kobayashi Issa
Kodo Sawaki
Kosho Uchiyama
Kosmic Address
Kosmic Consciousness
Krishna-Dwaipayana Vyasa
L01 - Context and Background
L02 - object and meaning
L06 - Story and Metastory
L07 - Images of Story + Metastory
L08 - Neuropsychology of Symbolic Representation
ladder climber view
Lamp of Mahamudra The Immaculate Lamp that Perfectly and Fully Illuminates the Meaning of Mahamudra, the Essence of all Phenomena
Lao Tzu
Laughter An Essay on the Meaning of the Comic
Law of Sacrifice
Lawrence Durrell
Laws of Manu
Leaning Toward the Poet Eavesdropping on the Poetry of Everyday Life
learning (theory)
Leaves of Grass
Lecture 000 - Is God?
Lecture 001 - On God
Lecture 002 - on Sri Aurobindo and the Integral Yoga
Lecture 003 - The Magic-Power of Programming
Leonardo da Vinci
Leo Tolstoy
Letters from a Stoic
Letters On Himself And The Ashram
Letters On Poetry And Art
Letters On Yoga
Letters On Yoga I
Letters On Yoga II
Letters On Yoga II (fuller toc)
Letters On Yoga III
Letters On Yoga IV
Let There Be Light! Scapegoat of a Narcissistic Mother "My Story"
Level 10 Attributes
Level 10 Disciplines
levels of
Levels of appreciation of Savitri
Levels of Interpretation
Levels Of Knowing And Existence Studies In General Semantics
Levels of Knowledge or Knowing
Levels of relation to God
Levels of Remembrance
Leviathan Wakes
Lewis Carroll
Liao Fan's Four Lessons
Liber 10 - Liber Porta Lucis
Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI
Liber 11 - Liber NU - This is the Book of the Cult of the Infinite Without.
Liber 132 - Apotheosis
Liber 13 - A Syllabus of the Steps Upon the Path
Liber 148 - The Soldier and the Hunchback
Liber 150 - De Lege Libellum
Liber 157 - The Tao Teh King
Liber 161 - Concerning the Law of Thelema
Liber 175 - the Book of Uniting
Liber 185 - Being the Tasks of the Grades and their Oaths
Liber 207 - Syllabus
Liber 242 - Aha! (C)
Liber 27 - Liber Trigrammaton
Liber 2 - The Message of The Master Therion
Liber 418 - Being of the Angels of the Thirty Aethyrs
Liber 46 - The Key of the Mysteries
Liber 49 - The Book of Babalon
Liber 555 - Liber HAD - the Book of the Cult of the Infinite Within
Liber 570 - Liber DCCCXIII vel ARARITA
Liber 6 - Elementary instructions on Qabbalah
Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals
Liber 7 - Io Pan! - Birth-Words of a Master of the Temple
Liber 8 - conversation of his Holy Guardian Angel
Liber 913 - Who Am I
Liber 93 - The Fountain of Hyacinth
Liber ABA
Liber Kaos
Liber Null
Library Science
Life as an RPG
Lilly Wachowski
lines of development
List 100 most important games 2
list of 100 most important games
List of 50 most important games
List of Nebula Awards for Best Short Story
List of video games considered the best
Liu Yiming
Living Buddha
Living Dhamma
log (financial)
Logical Investigations
Logic and Ontology
log (job hunting)
log other
Longchenpa's Advice From The Heart
Lord of the Flies
Lord of Truth
lost (quotes)
Love and Compassion Is My Religion A Beginner's Book Into Spirituality
love God
love (notes)
Love of God
love (quotes)
love songs
lower movements
lower nature
lucid dreaming
Ludwig Wittgenstein
Lysis - Symposium - Gorgias
Machik's Complete Explanation Clarifying the Meaning of Chod
Made in Abyss
magical diary
magical weapons
Magic - A Treatise on Esoteric Ethics
Magic (Britannica)
Magick Without Tears
magic mushrooms
Magic The Gathering
Maharshis Gospel
Mahatma Gandhi
Mahayana sutras
main practices
Major Motoko Kusanagi
M Alan Kazlev
Manhood of Humanity
manifestation of God
Manly P Hall
Mans Search for Meaning
Mansur al-Hallaj
Mantras Of The Mother
Manual of Zen Buddhism
Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
Many blows are needed
Mao Zedong
Maps of Meaning
Maps of Meaning text
Marcus Aurelius
Marijn Haverbeke
Mark Twain
Marriage of Sense and Soul
Marshall McLuhan
Martial Arts
martial training
Martin Heidegger
Martin Luther's Ninety-Five Theses
Mary Shelley
Masaaki Hatsumi
Masao Abe
Masaoka Shiki
Master of our Yoga
Master of the Yoga
Master of Wisdom
Math (facts)
Math (formulas)
Matsuo Basho
matter (quotes)
Maximilien Robespierre
mechanical mind
meditate on
meditate upon
Meditation Advice to Beginners
Meditation Centers
meditation (Savitri quotes)
Meditation The First and Last Freedom
Meister Eckhart
memcards (quotes)
memcards (table)
memcards (table2)
mental (defs)
mental perfection
Mental Plane
mental training
Mere Christianity
Metaclass(Semantic Web)
Method of Loci
Michael Ende
Michel de Montaigne
Michel Mohr
Michio Kaku
Mikhali Tal
Mind at Ease Self-Liberation through Mahamudra Meditation
Mindfulness Of Breathing
Mind - Its Mysteries and Control
Mind of God
Mind Training The Great Collection
minecraft js
minimum viable fun
Mining for Wisdom Within Delusion Maitreya's Distinction Between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries
Minling Trichen Rinpoche
Miracles Through Pranic Healing
Miriam L. Levering
missing books
missing here
missing words
Mixed Collection
Miyamoto Musashi
Modern Man in Search of a Soul
MoM References
mood pages
Moral Disengagement How Good People Can Do Harm and Feel Good About Themselves
More Answers From The Mother
Mortal Kombat (1995)
Mortimer J Adler
Mortimers Reading list (1972 edition)
Mother or The Divine Materialism
mouse care
movements (social)
moving to york
Mr. Robot
Musa Spiritus
Music (genres)
my 404
my computer
my desk
MyersBriggs Type Indicator
my external harddrives
my profile
my psychograph
my room
Mysterium Conjunctionis
Mysticism and Logic
Mysticism at the Dawn of the Modern Age
Mysticism Christian and Buddhist
my upload
my weaknesses
my Yoga
Nagarjuna's Middle Way Mulamadhyamakakarika
Nakamura Hajime
name of God
name (quotes)
Names of God
Narads Infinite Lexicon of terms for Savitri
Narcissistic Personality Disorder (NPD) Catechism
Narcissus and Goldmund
Natural Sciences
Neil Gaiman
Neo-Jungian Archetypes
Neon Genesis Evangelion
Neon Genesis Evangelion The End of Evangelion
neural net
new game dev challenge
new game man
new place
new roguelike (racket) (jrl)
New Science
New World Translation of the Holy Scriptures
Niamh Dempsey books list
nice things said about IDS
Niels Bohr
Nikola Tesla
Nishida Kitaro
No Boundary
Nolini Kanta Gupta
Norbert Wiener
Notebooks of Lazarus Long
Notes from the Underground
Notes On The Way
notes (unsorted)
nothing else
nouns (list)
nouns (list by alpha)
Nozawa Boncho
object .
Occultism (old)
of God
of Society
of states
old bookshelf
old life
Olympian Odes
Omar Khayyam
On Belief
On Education
One Taste
One Thousand and One Nights
One who loves God finds the object of his love everywhere.
On Interpretation
On Liberty
online books on drugs
only one thing
On Prayer
On Savitri (book)
On the Free Choice of the Will
On the Shortness of Life
On the Universe
On Thoughts And Aphorisms
Ontology (information science)
Ontology (philosophy)
On Trust in the Heart
on waking
open biography
Opening the Hand of Thought Foundations of Zen Buddhist Practice
Orson Scott Card
Oscar Wilde
Our Father
Our Knowledge of the External World
Out of Syllabus Poems
Out of the Fog Moving From Confusion to Clarity After Narcissistic Abuse
Pablo Neruda
pairs of rhythmic lines
Pantheisticon A Modern English Translation
Paracelsus as a Spiritual Phenomenon
Paradise Lost
pareto distribution
Parting From The Four Attachments A Commentary On Jetsun Drakpa Gyaltsen's Song Of Experience On Mind Training And The View
parts of the being
Patanjali Yoga Sutras
Path to Peace A Guide to Managing Life After Losing a Loved One
Patrul Rinpoche
P. D. Ouspensky
Peace Is Every Step The Path of Mindfulness in Everyday Life
Pedagogy of the Oppressed
Pema Chodron
people I met
Percy Bysshe Shelley
Persian Letters
persons (titles)
Peter J Carroll
phases of joshua
Phenomenology of Perception
Phenomenology of Spirit
Phil Hine
Philosophy of
Philosophy of Dreams
Philosophy of Education
Philosophy of Mind
Philosophy of Right
Physical Inspiration
physical perfection
physical training
Physics (fun facts)
Pierre Teilhard de Chardin
places (from OWRPG)
places I want to go
places (list)
places (notes)
places (on earth)
Poems of Fernando Pessoa
poems (other)
Poetry (quotes)
Pointing-out instructions
potential places to live
Power of God
Practical Advice to Teachers
Practical Ethics and Profound Emptiness A Commentary on Nagarjuna's Precious Garland
Practical Psychic Self Defense for Home & Office
Practice And All Is Coming Abuse, Cult Dynamics, And Healing In Yoga And Beyond
Praise of Folly
Pranic Psychotherapy
Prayers And Meditations
precious human life
presence of God
Price's Law
Primordial Purity Oral Instructions on the Three Words That Strike the Vital Point
Principles of Morals
procedure template
Process and Reality
product design
Programming Journal
programs (Education)
Progressive Stages of Meditation on Emptiness
project 0001
Prometheus (movie)
Psychic Being
Psychological Assessment of Adult Posttraumatic States Phenomenology, Diagnosis, and Measurement
psychological ignorance
Psychology (disorders)
Psychotherapy (approaches)
Psychotherapy (techniques)
Public Domain
Public Domain Day (copyright)
Publilius Syrus
Purusha and Prakriti
Pyramid of Works
questions about God
Questions And Answers 1929-1931
Questions And Answers 1950-1951
Questions And Answers 1953
Questions And Answers 1954
Questions And Answers 1955
Questions And Answers 1956
Questions And Answers 1957-1958
questions (full-list)
quotes by Sri Aurobindo
Rabbi Abraham Joshua Hesche
Rabbi Isaac Luria
Rabbi Moses Cordovero
Rabbi Moses Luzzatto
Rabbi Tzvi Freeman
Rabindranath Tagore
racket colors
racket commands
racket (commands)
Raja Yoga
Ralph Waldo Emerson
random sentences
R Buckminster Fuller
reading list (100)
reading list (AI)
reading list (Elon Musks)
reading list (joshs)
reading lists
reading list (Science)
Reading & Writing - The Critique
read it always
read Savitri
Ready Player One
realisation of God
Recommended Reading
Record of Yoga
recreational drugs
Red Pine
References (SES)
Reflections on Silver River
Relaxing Ambient - Ethereal Music Female Vocals
Religion and Science
remember God
remembering God
remember the Divine
Ren Gunon
Renunciation and Empowerment of Buddhist Nuns in Myanmar-Burma Building a Community of Female Faithful
Resources for Spiral Wizards
Revelations of Divine Love
Revolt Against the Modern World
Rice Eyes Enlightenment in Dogens Kitchen
Richard P Feynman
Rick and Morty
Ride the Tiger A Survival Manual for the Aristocrats of the Soul
Rig Veda
ritual drug use
Robert Anton Wilson
Robert Browning
Robert Burns
Roger Bacon
roguelike celebration
Role of the Intellectual in the Modern World
romantic poetry
roommate log
Rudolf Steiner
Rudolf Steiner files
Rules of Sociological Method
Saint Augustine of Hippo
Saint Benedict of Nursia
Saint Bernard of Clairvaux
Saint Francis of Assisi
Saint John of the Cross
Saint Josemaria Escriva
Saint Paul
Saint Teresa of Avila
Saint Thomas Aquinas
Saisei Muro
Samael Aun Weor
Samis Books
Santoka Taneda
Satipahna The Direct Path to Realization
Saul Williams
Saul Williams - Raised to be Lowered
Savitri (3rd Review)
Savitri (best of)
Savitri bot
Savitri chapters quotes
Savitri (dialogues)
Savitri (exegesis)
Savitri (experiences)
Savitri (extended toc)
Savitri (imgs)
Savitri (many notes by many)
Savitri maths
Savitri (my Integral Yoga)
Savitri (record of Love)
Savitris Tower
Savitri (study guide)
Savitri (supplementary practices)
Savitri (table)
Sayings of Sri Ramakrishna
Sayings of Sri Ramakrishna (text)
Sayings of Sri Ramakrishna (toc)
Science and Sanity
Science Fiction
Scientific Method
Sea of
search terms
Secrets of Heaven
see also
seed of
See God
Sefer Yetzirah The Book of Creation In Theory and Practice
Sega Genesis
Sega Saturn
Selected Non-Fictions
Self Knowledge
Self-Liberation Through Seeing with Naked Awareness
sense training
Serial Experiments Lain
serve God
Sex and the Narcissist
Sex Ecology Spirituality
Shentong & Rangtong Two Views of Emptiness
Sherlock Holmes
short essay
short story
Shunryu Suzuki
sight of God
Sigmund Freud
Simone de Beauvoir
Simulated Reality
sin (quotes)
Sir Roger Penrose
Sivananda Companion to Yoga Sivananda Companion to Yoga
Sky Above
sky box
Slavoj Zizek
smoking cigarettes
Snow Crash
social media
Social Sciences
Socratic questioning
software investigate
Sogyal Rinpoche
Some Answers From The Mother
Song of Enlightment
Songs of God
Songs of Kabir
Songs of Remembrance
Songs of Spiritual Experience
songs (rock)
Soren Kierkegaard
soul of God
sparknotes Thus Spoke Zarathustra Summary
speed reading
spells and prayers
spells (vg)
Spiral Dynamics
spiritual mind
Sri Aurobindo
Sri Aurobindo or the Adventure of Consciousness
Sri Aurobindo (quotes)
Sri Aurobindos room
Sri Aurobindos Symbol
Sri Nisargadatta Maharaj
Sri Ramakrishna
Sri Ramakrishna (quotes)
Sri Ramana Maharshi
Sri Ramana Maharshi (quotes)
stages of
Stages Of Faith
Starship Troopers
Start Here A Crash Course in Understanding, Navigating, and Healing From Narcissistic Abuse
states meditation
states of
Stephen Covey
Stephen King
Steven Heine
Still Alive
Stillness Flowing The Life and Teachings of Ajahn Chah
Story Analysis
Straight From The Heart Buddhist Pith Instructions
strings (all)
Structure and Interpretation of Computer Programs
Studies in the Lankavatara
subjects (by alpha)
subjects (major)
subjects (old)
Suicide A Study in Sociology
Summa Theologica
Surprised by Joy The Shape of My Early Life
Susan Sontag
Swami Krishnananda
Swami Nikhilananda
Swami Sivananda Saraswati
Swami Vivekananda
Swampland Flowers The Letters and Lectures of Zen Master Ta Hui
Sweet Mother
Sylvie and Bruno
Systems Engineering
Systems Science
Tablet 1 -
Tablets of MEM
Taigen Dan Leighton
Taigu Ryokan
Taisen Deshimaru
Talks 001-025
Talks 026-050
Talks 051-075
Talks 076-099
Talks 100-125
Talks 125-150
Talks 151-175
Talks 176-200
Talks 225-239
Talks 500-550
Talks 600-652
Talks With Sri Aurobindo 1
Talks With Sri Aurobindo 2
Taoist canon
Tao Te Ching
Tara - The Feminine Divine
Tarthang Tulku
ted talk
temp (mem)
Tenzin Palmo
Tenzin Wangyal Rinpoche
Terence McKenna
terms programming
test of will
Thanissaro Bhikkhu
The 36 Questions that lead to Love
The 5 Dharma Types
The 7 Habits of Highly Effective People
The Abolition of Man
the Absolute
the Abyss
The Act of Creation
The Act of Creation text
the Adventurer
the Aim
The Aleph
the All
the Altar
The Analects
The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation
The Anatomy of Melancholy
The Ancient Wisdom of the Chinese Tonic Herbs
the Answer
The Archetypes and the Collective Unconscious
the Archivist
The Art and Thought of Heraclitus
The Art of Computer Programming
The Art of Happiness
The Art of Literature
The Art of Living The Classical Manual on Virtue
The Art of the Short Story
The Art of War
the Ascent
the Astral Temple
The Atman Project
The Autobiography of Malcolm X
the Bad
the Beggar
the Beloved
The Beyond Mind Papers Vol 1 Transpersonal and Metatranspersonal Theory
The Beyond Mind Papers Vol 2 Steps to a Metatranspersonal Philosophy and Psychology
The Beyond Mind Papers Vol 3 Further Steps to a Metatranspersonal Philosophy and Psychology
The Beyond Mind Papers Vol 4 Further Steps to a Metatranspersonal Philosophy and Psychology
The Bhagavad Gita
The Bible
The Bipolar Lisp Programmer
The Birth of Tragedy
The Black Hole War - My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics
The Blue Cliff Records
The Body Keeps the Score Brain, Mind, and Body in the Healing of Trauma
The Body of Lain
the Book
the Book of
The Book of Beginnings
The Book of Chuang Tzu
The Book of Equanimity
The Book of Gates
the Book of God
The Book of Joy Lasting Happiness in a Changing World
The Book of Light
The Book of Miracle
The Book of Mormon Another Testament of Jesus Christ
The Book of Sand
The Book of Secrets Keys to Love and Meditation
The Book of Thoth
the Book of Wisdom
The Book on the Taboo Against Knowing Who You Are
The Book (short story)
The Buddhist Revival in China
the Call
the Captain
the Castle
the Castle in the Sky
The Castle of Crossed Destinies
the Catacombs
The Categories
The Celestine Prophecy
the Cemetery
the Central City
the Chain
the Chakras
the Charter
The Choice Embrace the Possible
the Circle
The Circular Ruins
the City of the Pyramids
the City of Towers
The Cloud of Unknowing and Other Works
the collected works of humanity
the Collector
The Coming Race
The Coming Race Contents
The Communist Manifesto
the Community Center
The Compass of Zen
The Complete Dead Sea Scrolls in English
The Complete Essays
The Confessions of Saint Augustine
The Connected Discourses of the Buddha A Translation of the Samyutta Nikaya
The Consolation of Philosophy
The Conspiracy Against the Human Race
the Contortionist
The Creative Mind
The Crisis Of The Modern World
the Crossing
the Crossroads
the Crossroads (vg)
the Cup
The cyborgs and cybernetics syllabus
the Dark Forest
the Darkness
the Dark Path
the Dawn
the day
The Decline of the West
The Deepest Well Healing the Long-Term Effects of Childhood Adversity
the Descent
The Dhammapada
The Dharani Sutra The Sutra of the Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani of the Thousand-Handed, Thousand
The Diamond Sutra
The Diamond Sutra and The Sutra of Hui-Neng
the Divine
the Divine Absolute
the Divine Action
the Divine All
the Divine Ananda
the Divine Aspects
the Divine Attributes
the Divine Beauty
the Divine Being
the Divine Care
the Divine Chariot
The Divine Comedy
the Divine Compassion
the Divine Consciousness
the Divine Consciousness-Force
the Divine Contact
the Divine Descent
the Divine Energy
the Divine Eternal
the Divine Existence
the Divine Fire
the Divine Force
the Divine Game
the Divine Gnosis
the Divine Grace
the Divine Guide
the Divine Hand
the Divine Help
the Divine Image
the Divine Incarnation
the Divine Infinity
the Divine Influence
the Divine Inhabitant
the Divine Intent
the Divine Knowledge
the Divine Law
the Divine Life
the Divine Love
the Divine Man
the Divine Manifestation
The Divine Milieu
the Divine Mind
the Divine Mother
the Divine Multiplicity
the Divine Mystery
the Divine Nature
the Divine object
the Divine One
the Divine Palace
the Divine Peace
the Divine Perfection
the Divine Person
the Divine Plan
the Divine Play
the Divine Playmate
the Divine Potion
the Divine Power
the Divine Powers
the Divine Presence
the Divine Principle
the Divine Protection
the Divine Purity
the Divine Purpose
the Divine Reality
the Divine Relations
the Divine Response
the Divine Revealation
the Divine Satchitananda
the Divine Self
the Divine's Face
the Divine Shakti
the Divine Spirit
the Divine Transcendence
the Divine Trinity
the Divine Truth
the Divine Victory
the Divine Voice
the Divine Will
the Divine Wisdom
the Divine Woman
the Divine Word
the Divine Work
the Divine Working
The Divinization of Matter Lurianic Kabbalah, Physics, and the Supramental Transformation
The Doors of Perception & Heaven and Hell
The Dream of a Ridiculous Man
The Duncan Trussell Family Hour
The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.
The Egg
the Enemy
The Enneads
the Entrance to the Dungeon
The Epic of Gilgamesh
The Essence of the Heart Sutra The Dalai Lama's Heart of Wisdom Teachings
The Essence of Truth
The Essential Epicurus
The Essential Rumi
The Essentials of Buddhist Meditation
The Essentials of Education
The Essential Writings
the Eternal
the Eternal Wisdom
The Ever-Present Origin
The Everyday I Ching
the Exit
the Expanse
The Eye Of Spirit
The Fall
the Fashioners
The Federalist Papers
the Fire
The Five, Ranks of The Apparent and the Real
the Floating (place) in the Sky
The Foundation of Buddhist Practice (The Library of Wisdom and Compassion Book 2)
the Fountain
The Fountainhead
The Four Loves
The Fundamental Wisdom of the Middle Way Ngrjuna's Mlamadhyamakakrik
the Future
The Future of Man
The Future Poetry
the Gambler
the Game
the Game (quotes)
the Game (the Worlds)
the Garden
the Garden of Forking Paths
The Garden of Forking Paths 1
The Garden of Forking Paths 2
the Garden of Paradise
the Garden-Temple of Dreams
The Gateless Gate
The Gay Science
The Genius of Language
The Gift
the glass door
the Goal
the God object
the God of Computation
the Gods
The Gold Bug
The Golden Bough
The Golden Sentences of Democrates
The Golden Verses of Pythagoras
the Good
The Gospel According to John
The Gospel According to Luke
The Gospel According to Mark
The Gospel According to Matthew
The Gospel of Sri Ramakrishna
The Gospel of Thomas
the Great Chain of Being
The Great Exposition of Secret Mantra
The Great Gate for Accomplishing Supreme Enlightenment
The Great Secret of Mind Special Instructions on the Nonduality of Dzogchen
The Great Sense
the Great Work
the Guide
The Guide for the Perplexed
the Guide of the Infinite Building
the Hacker
The Handbook
The Healthy Mind Interviews VOL III
The Heart Is Noble Changing the World from the Inside Out
The Heart of Compassion The Thirty-seven Verses on the Practice of a Bodhisattva
The Heart of the Buddha's Teaching Transforming Suffering into Peace
The Heart of the Path Seeing the Guru as Buddha
The Heart Treasure of the Enlightened Ones The Practice of View, Meditation, and Action A Discourse Virtuous in the Beginning, Middle, and End
the Help Center
the Hero
The Heros Journey
The Heros Journey (notes)
The Hero with a Thousand Faces
The Hidden Words
The Hiding Place The Triumphant True Story of Corrie Ten Boom
The Hierarchy of Needs
the Higher Mind
The Hitchhikers Guide to the Galaxy
The Holy Teaching of Vimalakirti A Mahayana Scripture
The Hound of Heaven
The House of Asterion
The Human Cycle
The Human Use of Human Beings
The Hundred Verses of Advice Tibetan Buddhist Teachings on What Matters Most
The I Ching or Book of Changes
the Ignorance
the Illumined Mind
The Imitation of Christ
the Immanent
The Immortal
the Immortal
the Immutable
the importance of
the Inane
The Incarnate Word
the Inconscient
the Individual
the Infinite
the Infinite Art Gallery
the Infinite Building
the Infinite Garden
the Information Age
The Instructions of Gampopa A Precious Garland of the Supreme Path
The Integral Perfection
The Integral Symposium
The Integral Yoga
the Interior Castle
The Interior Castle or The Mansions
The Intermediate Zone
the Internet
The Interpretation of Dreams
The Jack of Too Many
The Jewel Ornament of Liberation The Wish-Fulfilling Gem of the Noble Teachings
The Journals of Kierkegaard
the joys of productivity
the Junction
the King
The Kitab-i-Aqdas The Most Holy Book
the Knowledge Knower and Known
the Laboratory
the Labyrinth
the Lamen
the Lamp
The Last Question
The Laughing Man
the Law of
The Left Hand of Darkness
the Librarian
the Library (books)
the Library of All-Knowledge
The Library of Babel
The Library Of Babel 2
the Library of the Omega Era
The Life Divine
The Life Divine (toc)
The Life of Shabkar Autobiography of a Tibetan Yogin
the Light
the (list)
The Little Prince
The Logic of Scientific Discovery
The Logomachy of Zos
the Lord
The Lord of Peace
the Lord of the Infinite Building
The Lord who Remembers
The Lottery in Babylon
The Lotus Sutra
The Love Poems of Rumi
the man of knowledge
The Master Key System
The Matrix
the Maze of Nightmares
the Message
The Middle Length Discourses of the Buddha A Translation of the Majjhima Nikaya
The Middle Way Faith Grounded in Reason
The Mind of Absolute Trust
the Mirror
The Mirror Advice On The Presence Of Awareness
the Mirror (quotes)
The Monadology
The Most Holy Book
the most important
The Most Influential Books in History
The Mother
The Mother of
The Mother of Might
The Mother on Education
The Mothers Agenda
The Mothers Agenda (overview)
the Mothers Symbol
The Mother With Letters On The Mother
The Mother With Letters On The Mother (toc)
The Mystical Teachings of Jesus
The Nag Hammadi Library
The Narcissistic Abuse Recovery Bible Spiritual Recovery from Narcissistic and Emotional Abuse
The Nature of Consciousness Essays on the Unity of Mind and Matter
the Necromancers Tower
The Nectar of Manjushri's Speech A Detailed Commentary on Shantideva's Way of the Bodhisattva
the need
the need for
the need for concentration
the need for consecration
the need for power
the need for purification
the need for self-discipline
the need for will
The Neverending Story
The New Organon
The Nicomachean Ethics
the Night
the Noble Eightfold Path
The Numerical Discourses of the Buddha A Complete Translation of the Anguttara Nikaya
the Oath
the Object
the object of adoration
the Object of Knowledge
the Ocean
The Octavo
The Odyssey
the Oil
Theological Fiction
the One
the One who
the One who helps one remember
the One who is differently named and imaged
the One who knows
the One who knows best
The One Who Walks Away
The Only Way Out
the Oracle
The Oresteia Agamemnon
The Origin Of Modern Pranic Healing And Arhatic Yoga
The Origin of Species
Theory of Cognitive Development (Piaget)
Theory of Multiple Intelligences
the Outsider
the Overmind
the Palace
The Paris Review Interviews
the Path
The Path Is Everywhere Uncovering the Jewels Hidden Within You
the Path of Devotion
the Path of Self-Perfection
The Path Of Serenity And Insight An Explanation Of Buddhist Jhanas
The Path to Enlightenment
the Pentacle
The Perennial Philosophy
the permanent dwelling-place of Sri Aurobindo
The Phenomenon of Man
the Philosopher
The Philosophy of History
The Pilgrims Progress
the Place
the Place of All-Knowledge
the Place of Incarnation
The Places That Scare You - A Guide to Fearlessness in Difficult Times
the Place where everything is already complete
the Place where Inspiration comes from
the Place where knowledge is
the Place where Sri Aurobindo is
the Place where The Mother is
the Place where visions come from
The Plague
the Player Character
the Playground
The Poems of Cold Mountain
The Power of Myth
The Practice of Psychology
The Precious Treasury Of The Way Of Abiding
the Present
the Priest
the Priestess of Light
the Priest of the Sacrifice
the Prince
The Prince (book)
The Principia Mathematical Principles of Natural Philosophy
the Principle
the principle of
The Principles of Mathematics
the Prison
the Prisoner
The Problem of China
The Problems of Philosophy
the promise of this place
The Prophet
The Puppet Master
the Purpose
The Pythagorean Sentences of Demophilus
the Quest
the Question
the Reason
The Recognition Sutras Illuminating a 1,000-Year-Old Spiritual Masterpiece
The Red Book - Liber Novus
the Red Tower
the Refuge
The Republic
the return to the Light
The Revolt of the Masses
the Riddle
The Riddle of this World
the Ring
The Road to Serfdom
the Room
the Room of Portals
the Sacrament
the Sage
the Saint
the Sanctuary
the Scholar
the School (notes)
the School (old)
the School (old2)
The Science of Knowing
the Scientist
The Seat of the Soul
The Second Sex
The Secret Doctrine
The Secret of the Golden Flower
The Secret Of The Veda
the Seeker
the Self
the sevenfold ignorance
the sevenfold knowledge
The Seven Valleys and the Four Valleys
The Shack
The Shadow Out Of Time
The Shorter Science and Civilisation in China
the show I wish to watch
the Shrine
The Sickness Unto Death
the Silence
The Six Dharma Gates to the Sublime
The Social Contract
the Socratic Method
the Solution
The Song of Wisdom
the Sound Garden
the source of inspirations
the Spirit
The Spirit of the Laws
The Spiritual Exercises
the Stack
the Story
the straight immortal path
The Stranger
The Structure of Scientific Revolutions
the Student
the Study
The Study and Practice of Yoga
the Subject
The Sunlit Path
the Supreme
the Supreme Being
the Supreme object
The Sutta-Nipata
The Suttanipata An Ancient Collection of the Buddha's Discourses Together with its Commentaries
The Sweet Dews of Chan Zen
the Sword
The Synthesis Of Yoga
The Synthesis Of Yoga (quotes count)
The Synthesis Of Yoga (toc)
The Tao of Pooh
the Tarot
The Tarot of Paul Christian
the Teacher
The Teachings of Don Juan A Yaqui Way of Knowledge
The Tempest
the Temple
the Temple-City
the Temple (inside)
the Temple of Boundless Light
the Temple of Knowledge
the Temple of our HGA
the Temple of Remembrance
the Temple of Sages
the Temple of Sages (notes)
the Temple of Savitri
the Temple of the Beloved
the Temple of the Divine within you
the Temple of the Mind
the Temple of the Morning Star
the Temple of the Mother
the Temple of Timelessness
the Temple (quotes)
the Temple-Tower to Heaven
the Thief
The Three Pillars of Zen
The Three Questions
The Tibetan Book of Living and Dying
The Tibetan Book of the Dead
The Tibetan Yogas of Dream and Sleep
The Time Machine
the time when everything has been written
The Torch of Certainty
the Tower
the Tower of Babel
the Tower of MEM
the Town
The Training of the Zen Buddhist Monk
the Transcendent
the Traveller of the Worlds
The Trial and Death of Socrates
The Trouble with Being Born
the Truth (quotes)
The Twelve Caesars
the Two
The Unbearable Lightness of Being
the Universe
The Universe in a Single Atom The Convergence of Science and Spirituality
the Unknowable
the Unknown
the Unknown Man
The Upanishads
The Varieties of Religious Experience
the Wand
the Warrior
The Wave in the Mind - Talks and Essays on the Writer
the Way
The Way (book)
The Way of a Pilgrim and the Pilgrim Continues His Way
The Way Of Kabbalah
The Way of Perfection
The Way of the Bodhisattva
The Way of the Realized Old Dogs, Advice That Points Out the Essence of Mind, Called a Lamp That Dispels Darkness
The Way Things are
The Western Canon - The Books and School of the Ages
The Wherefore of the Worlds
The Winter Line
the Wired
the Wish-granting Fountain
The Wit and Wisdom of Alfred North Whitehead
the Witness
the Wizard
the Word
The Words of My Perfect Teacher
the World
The World as Will and Idea
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
the Worlds
The Yoga of Divine Love
The Yoga Sutras
The Zahir
The Zen Koan as a means of Attaining Enlightenment
The Zen Teaching of Bodhidharma
Thich Nhat Hanh
things I
things I know
things I love
things that help increase inspiration
things that help me remember
think more
think of
think of God
Think of the Divine alone and the Divine will be with you.
think on
thinks a
thinks of
This is It & Other Essays on Zen & Spiritual Experience
Thomas A Kempis
Thomas Carlyle
Thomas Cleary
Thomas Jefferson
Thomas Keating
Thomas Merton
thought experiments
Thought Power
thought (quotes)
thoughts of God
Three Books on Occult Philosophy
three js
Three-stratum Theory
Thubten Yeshe
Thus Awakens Swami Sivananda
Thus Spoke Zarathustra
Thus Spoke Zarathustra text
Tibetan Buddhism
Tibetan Buddhist canon
Tibetan Yoga Principles and Practices
tier 0 actions
Tilopa's Mahamudra Upadesha The Gangama Instructions with Commentary
Timaeus - Critias
Timothy Snyder
today (notes)
todo (here)
to God
Tom Butler-Bowdon
top priority
to read
Torment Tides of Numenera
To See a World
To see God is to be God. He alone is.
Total Freedom The Essential Krishnamurti
to the eyes that see
Tower of God
Tractatus Logico-Philosophicus
training regiment
training the
Transcendental Magic
Transforming Therapy through Horses Case Stories Teaching the EAGALA Model in Action
Trapped in a Dream
travel list
Treasure Island
Treasure Trove of Scriptural Transmission A Commentary on the Precious Treasury of the Basic Space of Phenomena
Treasury of the True Dharma Eye Zen Master Dogens Shobo Genzo
tree of life
triple path
Truth and Method
T S Eliot
Tsogdruk Rinpoche
TSOY review
Tulku Urgyen Rinpoche
Turning Confusion into Clarity A Guide to the Foundation Practices of Tibetan Buddhism
tv shows
Twelfth Night
Twilight of the Idols
two paths
Ultima Online
Unborn The Life and Teachings of Zen Master Bankei
Understanding Mezcal
Understanding the Mind An Explanation of the Nature and Functions of the Mind
Unfathomable Depths Drawing Wisdom for Today from a Classical Zen Poem
Universal Love The Yoga Method of Buddha Maitreya
Up From Eden
upon the Mountain-top in the Temple of Light chanting and praying and studying Savitri always the Child-Priest's endless Sacrifice of Love and Knowledge and Bliss
Ursula K Le Guin
Velimir Khlebnikov
verbs (list all)
verbs (quotes)
Verses of Vemana
Verses on the Faith Mind
Vicktor Hugo
Viktor Frankl
vim commands
Vincent van Gogh
virtual world
vision of God
Vladimir Antonov
Voice of God
Waiting for Godot
waking life
Walden, and On The Duty Of Civil Disobedience
Walt Whitman
Wangsong Xingxiu
Wang Yangming
Way of the Realized Old Dogs
web scraping
Wei Wu Wei
welcome get
Wendi Leigh Adamek
Werner Heisenberg
what am I to remember?
what are concepts
what does it mean to remember?
Whatever you do, always remember the Divine.
what is most important?
what is possible
what is Savitri?
what is the meaning of Life?
what is wrong
what should I do?
What the Ancient Wisdom Expects of Its Disciples
What the Buddha Taught
Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
Where am I?
where do realizations come from?
where is Savitri?
Wherever You Go
whiteboard (potential)
White Roses
who am I?
who are the most amazing people I have ever met?
Who are you?
why am I not reading Savitri always?
why build the website
why does one do something?
why does one read Savitri?
why do I forget?
why do I forget Savitri's Divine status and splendor?
why God?
why read The Life Divine
why remembrance?
wikipedia (list)
Wild Ivy A Spiritual Autobiography of Zen Master Hakuin
Willard Van Orman Quine
William Blake
William Butler Yeats
William Faulkner
William Gibson
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

object ::: n. 1. Anything that is visible or tangible and that is relatively stable in form. 2. A focus of attention, feeling, thought, or action. objects. :::

objective ::: of or pertaining to something that can be known, or to something that is an object or a part of an object; existing independent of thought or an observer as part of reality. :::

objectable ::: a. --> Such as can be presented in opposition; that may be put forward as an objection.

objected ::: imp. & p. p. --> of Object

objectify ::: v. t. --> To cause to become an object; to cause to assume the character of an object; to render objective.

objecting ::: p. pr. & vb. n. --> of Object

objectionable ::: a. --> Liable to objection; likely to be objected to or disapproved of; offensive; as, objectionable words.

objection ::: n. --> The act of objecting; as, to prevent agreement, or action, by objection.
That which is, or may be, presented in opposition; an adverse reason or argument; a reason for objecting; obstacle; impediment; as, I have no objection to going; unreasonable objections.
Cause of trouble; sorrow.

objectist ::: n. --> One who adheres to, or is skilled in, the objective philosophy.

objectivate ::: v. t. --> To objectify.

objectivation ::: n. --> Converting into an object.

objectively ::: adv. --> In the manner or state of an object; as, a determinate idea objectively in the mind.

objectiveness ::: n. --> Objectivity.

objective ::: a. --> Of or pertaining to an object.
Of or pertaining to an object; contained in, or having the nature or position of, an object; outward; external; extrinsic; -- an epithet applied to whatever ir exterior to the mind, or which is simply an object of thought or feeling, and opposed to subjective.
Pertaining to, or designating, the case which follows a transitive verb or a preposition, being that case in which the direct object of the verb is placed. See Accusative, n.

objectivity ::: n. --> The state, quality, or relation of being objective; character of the object or of the objective.

objectless ::: a. --> Having no object; purposeless.

object ::: v. t. --> To set before or against; to bring into opposition; to oppose.
To offer in opposition as a criminal charge or by way of accusation or reproach; to adduce as an objection or adverse reason.
That which is put, or which may be regarded as put, in the way of some of the senses; something visible or tangible; as, he observed an object in the distance; all the objects in sight; he touched a strange object in the dark.

objector ::: n. --> One who objects; one who offers objections to a proposition or measure.

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.

objects — It depends only on itself or only on the Divine ; for it is a self-existent power of the Divine.

OBJECT. ::: The attainment of God is the true object of all human effort.

objective ::: 1. Pertaining to the exterior of an individual, or the Upper-Right quadrant. Examples of objective phenomena include molecules, cells, the triune brain, as well as the observable behavior of an individual. 2. Pertaining to the Right-Hand path, in general. 3. Pertaining to 3-p, in general.

Object Permanence ::: The understanding that objects exist even when they are not directly observed.

Objective Techniques ::: A generic term for the psychological procedures used to measure personality which rely on measurable or objective techniques such as the MMPI-2 and WAIS-III.

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

Object: (Lat. objectus, pp. of objicere, to throw over against) In the widest sense, object is that towards which consciousness is directed, whether cognitively or conatively The cognitive or epistemological object of mind is anything perceived, imagined, conceived or thought about. See Eptstemological Object. The conative object is anything desired, avoided or willed. -- L.W.

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.

Objective idealism: A name for that philosophy which is based on the theory that both the subject and the object of knowledge are equally real and equally manifestations of the absolute or ideal. Earlier employed to describe Schelling's philosophy. Used independently by Charles S. Peirce (1839-1914) and A. N. Whitehead (1861-) to describe their varieties of realism. Subjective idealism supposes the world to consist of exemplifications of universals which have their being in the mind. Objective idealism supposes the world to consist of exemplifications of universals which have their being independent of the mind. -- J.K.F.

Objective Reference: The self-transcendence of an immediately given content whereby it is directed toward an object. See Object. -- L.W.

Objective Relativism: Epistemological theory which ascribes real objectivity to all perspectives and appearances of an object of perception. (See A. E. Murphy, "Objective Relativism in Dewey and Whitehead," Philosophical Review, Vol. XXXVI, 1927.) -- L.W.

Objective rightness: An action is objectively right if it is what the agent really should do, and not merely what he thinks he should do. See Subjective rightness. -- W.K.F.

Objective test: Any test, whether standardized or not, which meets the requirements of a measuring instrument, permitting no reasonable doubt as to the correctness or incorrectness of the answers given. -- J.E.B.

Objectivism: Realism (q.v.). Objective Idealism (q.v.). Logic, Aesthetics, Ethics: The view that the mind possesses objects, norms, or meanings of universal validity. The opposite of subjectivism, psychologism, solipsism, individualism (q.v.).

Objectivism, epistemological: Doctrine maintaining that everything apprehended is independent of the apprehender. (Montague.) -- H.H.

Objectivistic ethics: The view that ethical truths are not relative, that there are certain actions which are right or certain objects which arc good for all individuals alike. See Relativism. -- W.K.F.

Objectivize: The mental process whereby a sensation which is in the first instance, a subjective state, is transformed into the perception of an object. See Introjection. -- L.W.

Object language: A language or logistic system L is called object language relatively to another language (metasystem) L' containing notations for formulas of L and for syntactical properties of and relations between formulas of L (possibly also semantical properties and relations). The language L' is called a syntax language of L.

<object-oriented> In {object-oriented programming}, an
instance of the data structure and behaviour defined by the
object's {class}. Each object has its own values for the
{instance variables} of its class and can respond to the
{methods} defined by its class.
For example, an object of the "Point" class might have
instance variables "x" and "y" and might respond to the "plot"
method by drawing a dot on the screen at those coordinates.

A distributed {object} system from {DEC} based
on the {CORBA} standard.

A product offering similar facilities to CodeCenter for the
C++ language, plus class browsing facilities etc (formerly

Object CHILL
["Object CHILL - An Object Oriented Language for Systems
Implementation", J. Winkler et al, ACM Comp Sci Conf 1992,
pp. 139-147].

object code
The {machine code} generated by a {source code} language
processor such as an {assembler} or {compiler}. A file of
object code may be immediately executable or it may require
{linking} with other object code files, e.g. libraries, to
produce a complete executable program.

Object-code Buffer Overrun Evaluator
(OBOE) A tool by R. Banfi,
D. Bruschi, and E. Rosti for the automatic detection of
{buffer overflow} {vulnerabilities} in {object code}. OBOE
can be applied to {operating system} components as well as
ordinary {application programs}. It was designed for the
{system administrator} to identify vulnerable programs before
they are exploited. Being automatic, OBOE can be run as a
{background process} for the analysis of all potentially
insecure programs installed on a {Unix} system. It runs on
{HP-UX}, {Linux}, and {Sun} {Solaris}.

Object Compatibility Standard
(OCS) An {88open} standard for compilers and linkers.

Object Constraint Language
(OCL) A formal specification language extension to
{UML}. The Object Constraint Language is a precise text
language that provides {constraint} and {object query}
expressions on an {object-oriented} model that cannot
otherwise be expressed by diagrammatic notation.
OCL supplements UML by providing expressions that have neither
the ambiguities of {natural language} nor the inherent
difficulty of using complex mathematics.
OCL is a descendent of {Syntropy}, a second-generation
object-oriented analysis and design method. The OCL 1.4
definition specified a constraint language. In OCL 2.0, the
definition has been extended to include general object query
language definitions.
{OMG UML Home (}.
{Rational UML Resource Center
{OCL 2.0 Submission to UML

--- QUOTES [243 / 243 - 500 / 16101] (in Dictionaries, in Quotes, in Chapters)

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  129 Sri Aurobindo
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   8 Ken Wilber
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   4 Alfred Korzybski
   3 Sri Ramakrishna
   3 Carl Jung
   2 Tenzin Wangyal Rinpoche
   2 Pierre Teilhard de Chardin
   2 Ibn Arabi
   1 Yogani
   1 Wikipedia
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   1 Albert Einstein
   1  Albert Einstein
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   6 Anonymous
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   2 Alan Watts
   2 Adam Smith

1:The object of the intellect is being. ~ Meister Eckhart,
2:Fear always represents objects in their worst light. ~ Livy,
3:To be an object of attraction for all women, you must desire none ~ Eliphas Levi,
4:The subject of one stage becomes the object of the subject of the next stage. ~ Ken Wilber,
5:If you want to live a happy life, tie it to a goal, not to people or objects. ~ Albert Einstein,
6:It is not the outer objects that entangle us. It is the inner clinging that entangles us. ~ Tilopa,
7:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
8:The object becomes aesthetically significant when it becomes metaphysically significant. ~ Joseph Campbell,
9:Disgust appears to be triggered by objects or people who possess attributes that signify disease. ~ Wikipedia,
10:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
11:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
12:All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love. ~ Baruch Spinoza,
13:Sheer objectivity brings us down from art to photography. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
14:In every being and object God dwells concealed and discoverable. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
15:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
16:The object of life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane. ~ Marcus Aurelius,
17:The sentinel love in man ever imaginesStrange perils for its object. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
18:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
19:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
20:252. I have failed, thou sayest. Say rather that God is circling about towards His object. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
21:A designer is an emerging synthesis of artist, inventor, mechanic, objective economist and evolutionary strategist. ~ R Buckminster Fuller,
22:The love of God, unutterable and perfect, flows into a pure soul the way that light rushes into a transparent object. ~ Dante Alighieri,
23:In centering prayer, the sacred word is not the object of the attention but rather the expression of the intention of the will. ~ Thomas Keating,
24:One Brahman, one reality in Self and Nature is the object of all knowledge. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
25:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,
26:It is God-realisation and God-expression which is the object of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
27:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
28:The rejection of the object ceases to be necessary when the object can no longer ensnare us ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
29:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
30:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline. ~ Sri Aurobindo, The Synthesis Of Yoga ,
31:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
32:The objection to propaganda is not only its appeal to unreason, but still more the unfair advantage which it gives to the rich and powerful. ~ Bertrand Russell,
33:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
34:The object of existence is not the practice of virtue for its own sake but ānanda, delight. ~ Sri Aurobindo, Early Cultural Writings The National Value of Art,
35:Our present limited consciousness can only be a field of preparation, it can consummate nothing. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
36:An individual salvation in heavens beyond careless of the earth is not our highest objective. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
37:Each object in the universe is really the whole universe in a different frontal appearance. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
38:Magic of percept joined with concept’s artAnd lent to each object an interpreting name. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
39:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
40:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
41:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
42:The manifestation of the Lord in life and works is the law of our being and the object of our world-existence. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
43:As the light of a torch illumines the objects in a dark room, even so the light of wisdom illumines all men, whosoever they be, if they turn towards it. ~ To-shu-hing-tsan-king,
44:renunciation of life cannot be the goal of life nor rejection of the world the object for which the world was created. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
45:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
46:Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
47:The infinite variety of particular objects constitutes one sole and identical Being. To know that unity is the aim of all philosophy and of all knowledge of Nature. ~ Giordano Bruno,
48:The object of life is the growth of the soul, not outward success of the hour or even of the near future. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
49:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.20 - The Lower Triple Purusha,
50:The creation of something new is not accomplished by the intellect, but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves" ~ Carl Jung,
51:the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
52:The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
53:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
54:The object of meditation is to open to the Mother and grow through many progressive experiences into a higher consciousness in union with the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
55:Fame and power are the objects of all men. Even their partial fruition is gained by very few; and that, too, at the expense of social pleasure, health, conscience, life. ~ Benjamin Disraeli,
56:The foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
57:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
58:Know me as the true essence of jnana that shines uninterruptedly in your Heart.Destroy the objectifying awareness of the ego-mind that arrogantly cavorts as 'I'. ~ Sri Ramana Maharshi, Padamalai ,
59:The height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
60:Rajas is a child of the attachment of the soul to the desire of objects; it is born from the nature’s thirst for an unpossessed satisfaction. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
61:These static objects in the cosmic danceThat are but Energy’s self-repeating whorlsProlonged by the spirit of the brooding Void, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
62:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
63:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
64:Whatever name he gives to this Power or whether he gives it a name or not, it is Isha, the Lord, whose presence he must feel around every object and movement in the Universe. ~ Sri Aurobindo, Isha Upanishad ,
65:Do you meditate? Do you know what one feels in meditation? The mind becomes like a continuous flow of oil — it thinks of one object only, and that is God. It does not think of anything else. ~ Sri Ramakrishna,
66:This universe an old enchantment guards;Its objects are carved cups of World-DelightWhose charmed wine is some deep soul’s rapture-drink. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
67:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
68:Any required Change may be effected by the application of the proper kind and degree of force in the proper manner through the proper medium to the proper object. ~ Aleister Crowley, Liber ABA Book 4,
69:Abnormality in Nature is no objection, no necessary sign of imperfection, but may well be an effort at a much greater perfection. ~ Sri Aurobindo, The Human Cycle The Necessity of the Spiritual Transformation,
70:He who knows the Truth, the Knowledge, the Infinity that is Brahman shall enjoy with the all-wise Brahman all objects of desire. - Taittiriya Upanishad (II. 1.) ~ Sri Aurobindo, The Life Divine The Problem of Life 220,
71:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind’s candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
72:Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. ~ Sri Aurobindo, The Life Divine 2.21 - The Order of the Worlds,
73:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. ~ Sri Aurobindo, The Life Divine Memory,
74:The source of all error is misapplication, wrong placing of truth, wrong arrangement, wrong relation, wrong positing in time and place, object and order. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
75:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
76:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
77:The pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
78:The objective level is not words, and cannot be reached by words alone. We must point our finger and be silent, or we will never reach this level. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
79:But in fact the one which is really beautiful and delicate, flawless and endowed with every blessing, is the beloved object, while the one which loves is by contrast of an entirely different character, such as I have just described. ~ Plato, Symposium 204c,
80:He affirms the limitation implied by his devotion to the Great Work. He no longer wanders about aimlessly in the world. ... the uniting of subject and object which is the Great Work, ~ Aleister Crowley, Liber ABA Book 4,
81:It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature. ~ Ibn Arabi,
82:While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing or speaking, letting go or holding on, even opening or closing the eyes, they understand that these are only the movements of the senses among sense objects. ~ Krishna-Dwaipayana Vyasa,
83:There is a single main definition of the object of all magical Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God. ~ Aleister Crowley,
84:A book is a physical object in a world of physical objects. It is a set of dead symbols. And then the right reader comes along, and the words-or rather the poetry behind the words, for the words themselves are mere symbols-spring to life, and we have a resurrection of the word. ~ Jorge Luis Borges,
85:Talk 6.A question was asked by a monk (sannyasi) about how to prevent the mind from being distracted.M.: You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
86:It's very important to understand what creates samsara, also called the realm of confusion. Samsara does not arise from external circumstances. It's not tied to any particular object in the world around us. What creates samsara is how the mind habitually clings to its misperceptions of reality. ~ Mingyur Rinpoche,
87:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
88:Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty(al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart. ~ Ibn Arabi,
89:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness. ~ Rabindranath Tagore,
90:With writing as an ability to catch and manipulate names, the scribe was able to imprison the object and manipulate its very nature. The catching of names was considered a magical act in ancient societies so the ability to write was reserved for the clergy under the direct influence of gods of wisdom and magic such as Thoth. ~ Mage, Order of Hermes ,
91:Such is the influence which the condition of our own thoughts, exercises, even over the appearance of external objects. Men who look on nature, and their fellow-men, and cry that all is dark and gloomy, are in the right; but the sombre colours are reflections from their own jaundiced eyes and hearts. The real hues are delicate, and need a clearer vision. ~ Charles Dickens,
92:How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality? [...] In my opinion the answer to this question is, briefly, this: As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. ~  Albert Einstein,
93:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
94:Meditation here is not reflection or any other kind of discursive thinking. It is pure concentration: training the mind to dwell on an interior focus without wandering, until it becomes absorbed in the object of its contemplation. But absorption does not mean unconsciousness. The outside world may be forgotten, but meditation is a state of intense inner wakefulness. ~ Anonymous, The Upanishads ,
95:Understanding is the level immediately below Wisdom. It is on the level of Understanding that ideas exist separately, where they can be scrutinized and comprehended. While Wisdom is pure undifferentiated Mind, Understanding is the level where division exists, and where things are delineated and defined as separated objects. ~ Aryeh Kaplan, Sefer Yetzirah: The Book of Creation in Theory and Practice ,
96:Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
97:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction. ~ Swami Vivekananda, Raja-Yoga 84,
98:All the objects-organic and inorganic alike-were totally beyond description or even comprehension. Gilman sometimes compared the inorganic masses to prisms, labyrinths, clusters of cubes and planes, and Cyclopean buildings; and the organic things struck him variously as groups of bubbles, octopi, centipedes, living Hindoo idols, and intricate Arabesques roused into a kind of ophidian animation. ~ H P Lovecraft,
99: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. ~ Sri Aurobindo, Letters On Yoga - II ,
100:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. ~ Sri Aurobindo, The Synthesis Of Yoga ,
101:Meditation means thinking on one subject in a concentrated way. In concentration proper there is not a series of thoughts, but the mind is silently fixed on one object, name, idea, place etc. There are other kinds of concentration, e.g. concentrating the whole consciousness in one place, as between the eyebrows, in the heart, etc. One can also concentrate to get rid of thought altogether and remain in a complete silence. ~ Sri Aurobindo, Letters On Yoga - II ,
102:To practise black magic you have to violate every principle of science, decency and intelligence. You must be obsessed with an insane idea of the importance of the petty object of your wretched and selfish desires. . I have been accused of being a 'black magician'. No more foolish statement was ever made about me. I despise the thing to such an extent that I can hardly believe in the existence of people so debased and idiotic as to practise it. ~ Aleister Crowley?,
103:They are now beginning to realise that even the most objective of their observations are steeped in the conventions they adopted at the outset and by forms or habits of thought developed in the course of the growth of research; so that, when they reach the end of their analyses they cannot tell with any certainty whether the structure they have reached is the essence of the matter they are studying, or the reflection of their own thought. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man ,
104:As long as there are impressions of objects in the mind, so long the inquiry "Who am I?" Is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as their enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands. ~ Sri Ramana Maharshi,
105:In other words, all of my books are lies. They are simply maps of a territory, shadows of a reality, gray symbols dragging their bellies across the dead page, suffocated signs full of muffled sound and faded glory, signifying absolutely nothing. And it is the nothing, the Mystery, the Emptiness alone that needs to be realized: not known but felt, not thought but breathed, not an object but an atmosphere, not a lesson but a life. - Ken Wilber ~ Frank Visser, Ken Wilber Thought as Passion 1.01 - Foreward,
106:This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter. ~ Irvin D Yalom,
107:Though collecting quotations could be considered as merely an ironic mimetism -- victimless collecting, as it were... in a world that is well on its way to becoming one vast quarry, the collector becomes someone engaged in a pious work of salvage. The course of modern history having already sapped the traditions and shattered the living wholes in which precious objects once found their place, the collector may now in good conscience go about excavating the choicer, more emblematic fragments. ~ Susan Sontag,
108:47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.1The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker's own neck. ~ Adi Sankara, Atma Bodha trans. Sri Ramana Maharshi,
109:We have to entertain the possibility that there is no reason for something existing; or that the split between subject and object is only our name for something equally accidental we call knowledge; or, an even more difficult thought, that while there may be some order to the self and the cosmos, to the microcosm and macrocosm, it is an order that is absolutely indifferent to our existence, and of which we can have only a negative awareness. ~ Eugene Thacker, In the Dust of This Planet: Horror Of Philosophy vol. 1 ,
110:The object of the theoretical (as separate from the practical) Qabalah, insofar as this thesis is concerned, is to enable the student to do three main things: First, to analyze every idea in terms of the Tree of Life. Second, to trace a necessary connection and relation between every and any class of ideas by referring them to this standard of comparison. Third, to translate any unknown system of symbolism into terms of any known one by its means. ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life ,
111:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything p. 240,
112:The Dzogchen of the basis is to determine the nature of the mind.The Dzogchen of the path is to strike the target of freedom from the extremes.The Dzogchen of the result is to send hopes and doubts into extinction.The Dzogchen of the object is to let appearances go free by not grasping at them.The Dzogchen of the mind is to let thoughts arise as friends.The Dzogchen of the meaning is to let flickering thoughts dissolve naturally.Whoever realizes these points is a great king of yogis. ~ Longchenpa,
113:When a jar is broken, the space that was inside Merges into the space outside. In the same way, my mind has merged in God; To me, there appears no duality.Truly, there's no jar, no space within; There's no body and no soul encased. Please understand; everything is Brahman. There's no subject, no object, no separate parts.Everywhere, always, and in everything, Know this: the Self alone exists. Everything, both the Void and the manifested world, Is nothing but my Self; of this I am certain. ~ The Song of the Avadhut,
114:Who is the object of homage? You, whose face is very white, lovely and beautiful, glowing with light like an array of a hundred full autumn moons, all together, without the dust from earth and water, You are adorned with completely open, immeasurable twofold knowledge like the hosts of a thousand stars, The brilliant light of your clear wisdom manifesting the four correct analytical knowledges shines forth, Noble Lady Tara, Goddess Vajra Sarasvati, I pay homage to you. ~ Khenchen Palden Sherab Rinpoche, Smile Of Sun And Moon ,
115:The sentiment du déjà vu is based, as I have found in a number of cases, on foreknowledge in dreams, but we saw that this foreknowledge can also occur in the waking state. In such cases mere chance becomes highly improbable because the coincidence is known in advance. It thus loses its chance character not only psychologically and subjectively, but objectively too, since the accumulation of details that coincide immeasurably increases the improbability of chance as a determining factor. ~ Carl Jung, An Acasual Connecting Principle ,
116:That all opposites-such as mass and energy, subject and object, life and death-are so much each other that they are perfectly inseparable, still strikes most of us as hard to believe. But this is only because we accept as real the boundary line between the opposites. It is, recall, the boundaries themselves which create the seeming existence of separate opposites. To put it plainly, to say that 'ultimate reality is a unity of opposites' is actually to say that in ultimate reality there are no boundaries. Anywhere. ~ Ken Wilber, No Boundary ,
117:The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured ! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their mind aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner conciousness. ~ Sri Ramakrishna,
118:nabla9 on July 15, 2018 [-] \n\nCommon Lisp as hackish vs protective is nice way to describe it.\n\nAnother way to describe it exploratory vs implementatory.\n\nIn some ways Common Lisp is like Mathematica for programming. It's a language for a computer architect to develop and explore high level concept. It's not a accident that early Javascript prototype was done in common lisp or that metaobject protocols, aspect-oriented programming, etc. were first implemented and experimented with Common Lisp. ~ site, ,
119:It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature. ~ Sri Aurobindo, The Life Divine 892,
120:"Savitri", the poem, the word of Sri Aurobindo is the cosmic Answer to the cosmic Question. And Savitri, the person, the Godhead, the Divine Woman is the Divine's response to the human aspiration.The world is a great question mark. It is a riddle, eternal and ever-recurring. Man has faced the riddle and sought to arrive at a solution since he was given a mind to seek and interrogate.What is this universe? From where has it come? Whither is it going? What is the purpose of it all? Why is man here? What is the object of his existence? ~ Nolini Kanta Gupta, Savitri ,
121:At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
122:Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovered the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body. ~ Sri Aurobindo, The Synthesis Of Yoga ,
123:If you want to be a true doer of divine works, your first aim must be to be totally free from all desire and self-regarding ego. All your life must be an offering and a sacrifice to the Supreme; your only object in action shall be to serve, to receive, to fulfil, to become a manifesting instrument of the Divine Shakti in her works. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious action in you and through you. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
124:That all-pervading Beauty is not an exercise in creative imagination. It is the actual structure of the universe. That all-pervading Beauty is in truth the very nature of the Kosmos right now. It is not something you have to imagine, because it is the actual structure of perception in all domains. If you remain in the eye of Spirit, every object is an object of radiant Beauty. If the doors of perception are cleansed, the entire Kosmos is your lost and found Beloved, the Original Face of primordial Beauty, forever,and forever, and endlessly forever. ~ Ken Wilber, The Eye Of Spirit p. 138,
125:That's a very, very strange thing. It's one of the most unsettling things about the psychoanalytic theories. The psychoanalytic theories are something like, 'you're a loose collection of living subpersonalities, each with its own set of motivations, perceptions, emotions, and rationales, and you have limited control over that.' You're like a plurality of internal personalities that's loosely linked into a unity. You know that, because you can't control yourself very well-which is one of Jung's objections to Nietzsche's idea that we can create our own values. ~ Jordan Peterson, Biblical Series 1,
126:The Good, the True, and the Beautiful, then, are simply the faces of Spirit as it shines in this world. Spirit seen subjectively is Beauty, and I of Spirit. Spirit seen intersubjectively is the Good, the We of Spirit. And Spirit seen objectively is the True, the It of Spirit....And whenever we pause, and enter the quiet, and rest in the utter stillness, we can hear that whispering voice calling to us still: never forgot the Good, and never forgot the True, and never forget the Beautiful, for these are the faces of your own deepest Self, freely shown to you. ~ Ken Wilber, Marriage of Sense and Soul p. 201,
127:When one sees them thinking all the time about themselves, referring everything to themselves, governed simply by their own little person, placing themselves in the centre of the universe and trying to organise the whole universe including God around themselves, as though that were the most important thing in the universe. If one could only see oneself objectively, you know, as one sees oneself in a mirror, observe oneself living, it is so grotesque! (Laughing) That's enough for you to... One suddenly feels that he is becoming - oh, so absolutely ridiculous! ~ The Mother, Questions And Answers 1954 ,
128:The real human division is this: the luminous and the shady. To diminish the number of the shady, to augment the number of the luminous,-that is the object. That is why we cry: Education! science! To teach reading, means to light the fire; every syllable spelled out sparkles. However, he who says light does not, necessarily, say joy. People suffer in the light; excess burns. The flame is the enemy of the wing. To burn without ceasing to fly,-therein lies the marvel of genius. When you shall have learned to know, and to love, you will still suffer. The day is born in tears. The luminous weep, if only over those in darkness. ~ Victor Hugo,
129:At this point it may be objected: well, then, if even the crabbed sceptics admit that the statements of religion cannot be confuted by reason, why should not I believe in them, since they have so much on their side:­ tradition, the concurrence of mankind, and all the consolation they yield? Yes, why not? Just as no one can be forced into belief, so no one can be forced into unbelief. But do not deceive yourself into thinking that with such arguments you are following the path of correct reasoning. If ever there was a case of facile argument, this is one. Ignorance is ignorance; no right to believe anything is derived from it. ~ Sigmund Freud,
130:the lord of the sacrifice and the measure of our works ::: The Divine, the Eternal is the Lord of our sacrifice of works and union with him in all our being and consciousness and in its expressive instruments is the one object of the sacrifice; the steps of the sacrifice of works must therefore be measured, first, by the growth in our nature of something that brings us nearer to the Divine Nature, but secondly also by an experience of the Divine, his presence, his manifestation to us, an increasing closeness and union with that Presence. ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice,
131:Sweet Mother, You have written: So long as you have to renounce anything, you are not on this path. But doesn't all renunciation begin when one is on the path?What I call being on the path is being in a state of consciousness in which only union with the Divine has any value - this union is the only thing worth living, the sole object of aspiration. Everything else has lost all value and is not worth seeking, so there is no longer any question of renouncing it because it is no longer an object of desire. As long as union with the Divine is not the thing for which one lives, one is not yet on the path. 21 April 1965 ~ The Mother, Some Answers From The Mother ,
132:Reply To A Friend ::: In stubborn stupidity, I live on alone befriended by trees and herbs. Too lazy to learn right from wrong, I laugh at myself, ignoring others. Lifting my bony shanks, I cross the stream, a sack in my hand, blessed by spring weather. Living thus, I want for nothing, at peace with all the world. Your finger points to the moon, but the finger is blind until the moon appears. What connection has moon and finger? Are they separate objects or bound? This is a question for beginners wrapped in seas of ignorance. Yet one who looks beyond metaphor knows there is no finger; there is no moon. ~ Taigu Ryokan,
133:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
134:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object. ~ Sri Aurobindo, The Life Divine 2.10 - Knowledge by Identity and Separative Knowledge,
135:And so, please practice! Please let that be your guide. And I believe that you will find, if your practice matures, that Spirit will reach down and bless your every word and deed, and you will be taken quite beyond yourself, and the Divine will blaze with the light of a thousand suns, and glories upon glories will be given unto you, and you will in every way be home. And then, despite all your excuses and all your objections, you will find the obligation to communicate your vision. And precisely because of that, you and I will find each other. And that will be the real return of Spirit to itself. ~ Ken Wilber, Interview Bodhisattvas will have to turn to politics,
136:2. What should be the object or ideas for meditation? Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, - 'All this is the Brahman.' ~ Sri Aurobindo, Autobiographical Notes ,
137:Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically. ~ Mikhail Bakhtin,
138:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity. ~ Sri Aurobindo,
139:The cup can be regarded as an aetheric receptacle for the magical perception. Of all the weapons, it is the one least likely to resemble the physical object whose name it bears, although actual cups of ink or blood are sometimes used. For some, the cup exists as a mirror, a shew stone, a state of trance, a tarot pack, a mandala, a state of dreaming, or a feeling that just comes to them. These things often act as devices for preoccupying oneself with something else, so that magical perceptions can surface unhindered by discursive thought and imagination. Part of the power that is built up in them can be likened to self-fascination. The cup weapon acquires an autohypnotic quality and provides a doorway through which the perception has access to other realms. ~ Peter J Carroll, Liber Null ,
140:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity. ~ Sri Aurobindo, The Synthesis Of Yoga game test3,
141:It marshals a vast amount of scientific evidence, from physics to biology, and offers extensive arguments, all geared to objectively proving the holistic nature of the universe. It fails to see that if we take a bunch of egos with atomistic concepts and teach them that the universe is holistic, all we will actually get is a bunch of egos with holistic concepts. Precisely because this monological approach, with its unskillful interpretation of an otherwise genuine intuition, ignores or neglects the "I" and the "we" dimensions, it doesn't understand very well the exact nature of the inner transformations that are necessary in the first place in order to be able to find an identity that embraces the manifest All. Talk about the All as much as we want, nothing fundamentally changes. ~ Ken Wilber, Sex Ecology Spirituality ,
142:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga The Object of Knowledge.,
143:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time. ~ Sri Aurobindo, The Life Divine ,
144:II. POSTULATE: ANY required Change may be effected by application of the proper kind and degree of Force in the proper manner through the proper medium to the proper object. (Illustration: I wish to prepare an ounce of Chloride of Gold. I must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of Gold, and so forth. Every Change has its own conditions. In the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. But it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate.) ~ Aleister Crowley, Liber ABA Magick,
145:renunciation as a means ::: Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
146:an all-inclusive concentration is required for an Integral Yoga ::: Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice. ~ Sri Aurobindo, The Synthesis Of Yoga ,
147:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature. ~ Sri Aurobindo, Record Of Yoga - I ,
148:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
149:Embracing a different vocabulary, Mihaly Csikszentmihalyi has described a highly sought-after affective state called the flow state or flow experience. In such intrinsically motivating experiences, which can occur in any domain of activity, people report themselves as fully engaged with and absorbed by the object of their attention. In one sense, those "in flow" are not conscious of the experience at the moment; on reflection, however, such people feel that they have been fully alive, totally realized, and involved in a "peak experience." Individuals who regularly engage in creative activities often report that they seek such states; the prospect of such "periods of flow" can be so intense that individuals will exert considerable practice and effort, and even tolerate physical or psychological pain, in pursuit thereof. Committed writers may claim that they hate the time spent chained to their desks, but the thought that they would not have the opportunity to attain occasional periods of flow while writing proves devastating. ~ Howard Gardner,
150:[invocation] Let us describe the magical method of identification. The symbolic form of the god is first studied with as much care as an artist would bestow upon his model, so that a perfectly clear and unshakeable mental picture of the god is presented to the mind. Similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. The invocation will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. In the second part of the invocation, the voice of the god is heard, and His characteristic utterance is recited. In the third portion of the invocation the Magician asserts the identity of himself with the god. In the fourth portion the god is again invoked, but as if by Himself, as if it were the utterance of the will of the god that He should manifest in the Magician. At the conclusion of this, the original object of the invocation is stated. ~ Aleister Crowley, Liber ABA Book 4,
151:The Profound Definitive Meaning :::For the mind that masters view the emptiness dawns In the content seen not even an atom exists A seer and seen refined until they're gone This way of realizing view, it works quite well When meditation is clear light river flow There is no need to confine it to sessions and breaks Meditator and object refined until they're gone This heart bone of meditation, it beats quite well When you're sure that conducts work is luminous light And you're sure that interdependence is emptiness A doer and deed refined until they're gone This way of working with conduct, it works quite well When biased thinking has vanished into space No phony facades, eight dharmas, nor hopes and fears, A keeper and kept refined until they're gone This way of keeping samaya, it works quite well When you've finally discovered your mind is dharmakaya And you're really doing yourself and others good A winner and won refined until they're gone This way of winning results, it works quite well. ~ Jetsun Milarepa,
152:Attain The Way ::: If students of the way are mistaken about their own real Mind they will indulge in various achievements and practices, expecting to attain realization by such gradual practices. However, even after aeons of diligent searching they will not be able to attain the Way. These methods cannot be compared to the sudden elimination of conceptual thought in this moment; the certain knowledge that there is nothing at all which has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by preventing the rise of conceptual thought that you will realize Bodhi. When you do, you will just be realizing the Buddha who has always existed in your own Mind.If students of the Way wish to become Buddhas, they don't need to study any doctrines. They need only learn how to avoid seeking for and attaching themselves to anything. Relinquishment of everything is the Dharma and they who understand this are Buddhas. Only know that the relinquishment of ALL delusions leaves no Dharma on which to lay hold. ~ Huang Po, Attain the Way ,
153:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life. ~ Sri Aurobindo, The Life Divine 2020-08-23,
154:The matter of definition, I have said, is very important. I am not now speaking of nominal definitions, which for convenience merely give names to known objects. I am speaking of such definitions of phenomena as result from correct analysis of the phenomena. Nominal definitions are mere conveniences and are neither true nor false; but analytic definitions are definitive propositions and are true or else false. Let us dwell upon the matter a little more. In the illustration of the definitions of lightning, there were three; the first was the most mistaken and its application brought the most harm; the second was less incorrect and the practical results less bad; the third under the present conditions of our knowledge, was the "true one" and it brought the maximum benefit. This lightning illustration suggests the important idea of relative truth and relative falsehood-the idea, that is, of degrees of truth and degrees of falsehood. A definition may be neither absolutely true nor absolutely false; but of two definitions of the same thing' one of them may be truer or falser than the other. ~ Alfred Korzybski, Manhood of Humanity 49,
155:My understanding is that these are interdmensional entities that have an objective existence apart from the tripper's consciousnessThe narcissistic reductionistism of physicalism assumes that either consciousness is an epiphenomnon of brain activity, or, at best, that brain and consciousness are two different aspects of the same reality (e.g. Neutral Monism, Teilhard, Wilber). While the latter option is more receptive of alternate realities, neither of these options acknowledges entities or consciousness existing apart from the empirical material world.Ufo researcher John Keel coined the term "ultraterrestrial." A similar phenomenon may be the case here. These are entities that are more "material" than the imaginal ("astral") world.So, a continuum of being might be something like:- Transcendent- Mind or psyche apart from matter- Imaginal world (sensu Henry Corbin, = Collective Unconscious of Jung)- Interdimensional, Ultraterrestrial, ufos, drug vision entities, high strangeness- Orgone (Reich), linga sharira (Blavatsky), Etheric body- Empirical material reality ~ M Alan Kazlev, Facebook 2020-09-14 ,
156:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Love,
157:God reveals himself everywhere, beneath our groping efforts, as a universal milieu, only because he is the ultimate point upon which all realities converge. Each element of the world, whatever it may be, only subsists, hic et nunc, in the manner of a cone whose generatrices meet in God who draws them together-(meeting at .the term of their individual perfection and at the term of the general perfection of the world which contains them). It follows that all created things, every one of them, cannot be looked at, in their nature and action, without the same reality being found in their innermost being-like sunlight in the fragments of a broken mirror-one beneath its multiplicity, unattainable beneath its proximity, and spiritual beneath its materiality. No object can influence us by its essence without our being touched by the radiance of the focus of the universe. Our minds are incapable of grasping a reality, our hearts and hands of seizing the essentially desirable in it, without our being compelled by the very structure of things to go back to the first source of its perfections. This focus, this source, is thus everywhere. ~ Pierre Teilhard de Chardin, The Divine Milieu ,
158:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18 ,
159:In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are "getting quite good," you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: "Good heavens! I must have been to sleep!" or else "What on earth was I meditating upon?" or even "What was I doing?" "Where am I?" "Who am I?" or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what you are doing! This is only one of many adventures that may come to you; but it is one of the most typical. By this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. You may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness! ~ Aleister Crowley, Liber ABA ,
160:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
161:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
162:If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
163:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Knowledge,
164:About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn't help writing the screen-play, but I think it's an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people's imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn't, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what's going to happen, and there's a great satisfaction when it's all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled. ~ Stanley Kubrick,
165:uniting life and Yoga ::: No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
166:CHAPTER VThe Actual Practice:The Yoga of Meditative EquipoisePart IIThe Yoga of the Speech RecitationThe next section explains the yoga of vajra recitation in seven parts:(1) general understanding, (2) the particular necessity for practice, (3) the actual nature of the recitation, (4) different types of recitation, (5) the manner of reciting the mantra, (6) number of recitations and (7) activity upon completion.General UnderstandingA general understanding of the yoga of vajra recitation is approached by considering the object that needs to be purified by the yoga, the means of purification and the result. The object that needs to be purified through the yoga of speech is the habit of perceiving all sounds-names, words, syllables and anything that is spoken-as merely ordinary sounds with ordinary meanings.Simply stated, the object to purify is your present, obscured experience of speech and the habitual instincts that accompany it.The practice of mantra recitation purifies this impure experience and results in pure, vajra-like speech. One achieves the Sambhogakaya and becomes imbued with the sixty qualities of the Buddha's speech. All of one's words become pleasing, meaningful and helpful. The means of purification is to recite the mantra, the pure sounds which the buddhas have given to us, over and over until they are like a spinning wheel of sound. ~ Gyatrul Rinpoche, Generating the DeityZ ,
167:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found. Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos ,
168:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
169:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
170:the first necessity; ::: The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
171:If one is too serious in yoga, doesn't one become obsessed by the difficulty of the task?There is a limit to be kept!... But if one chooses one's obsession well, it may be very useful because it is no longer quite an obsession. For example, one has decided to find the Divine within oneself, and constantly, in every circumstance, whatever happens or whatever one may do, one concentrates in order to enter into contact with the inner Divine. Naturally, first one must have that little thing Sri Aurobindo speaks about, that "lesser truth" which consists in knowing that there is a Divine within one (this is a very good example of the "lesser truth") and once one is sure of it and has the aspiration to find it, if that aspiration becomes constant and the effort to realise it becomes constant, in the eyes of others it looks like an obsession, but this kind of obsession is not bad. It becomes bad only if one loses one's balance. But it must be made quite clear that those who lose their balance with that obsession are only those who were quite ready to lose their balance; any circumstance whatever would have produced the same result and made them lose their balance - it is a defect in the mental structure, it is not the fault of the obsession. And naturally, he who changes a desire into an obsession would be sure to go straight towards imbalance. That is why I say it is important to know the object of the obsession. ~ The Mother, Questions And Answers 1950-1951 ,
172:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious ,
173:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
174:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul. ~ Sri Aurobindo, The Synthesis Of Yoga ,
175:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
176:the powers of concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
177:Karma Yoga, the Path of Works; ::: The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
178:scope and aim of the works of sacrifice ::: Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
179:science of consciousness, the soul and objective matter ::: When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human Towards a True Scientific Psychology,
180:Contact and Union with the Divine;Seeing is of many kinds. There is a superficial seeing which only erects or receives momentarily or for some time an image of the Being seen; that brings no change, unless the inner bhakti makes it a means for change. There is also the reception of the living image of the Divine in one of his forms into oneself, - say, in the heart, - that can have an immediate effect or initiate a period of spiritual growth. There is also the seeing outside oneself in a more or less objective and subtle physical or physical way. As for milana, the abiding union is within and that can be there at all times; the outer milana or contact is not usually abiding. There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly - that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world - but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone - and this does not exclude such specific personal manifestations as those vouchsafed to Krishnaprem and his guru. The more ways there are of the union, the better. ~ Sri Aurobindo, Letters On Yoga - II ,
181:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality. ~ Sri Aurobindo, The Synthesis Of Yoga ,
182:THE PSYCHOLOGY OF YOGA Initial Definitions and Descriptions Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin. All manifestations of God are manifestations of the absolute Parabrahman. The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable. In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body. In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence. Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment. ~ Sri Aurobindo, Essays Divine And Human ,
183:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II 1.1.01 - Seeking the Divine,
184:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
185:the aim of our yoga ::: The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works - The Way of the Gita,
186:THE FOUR FOUNDATIONAL PRACTICES Changing the Karmic Traces Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream. Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present. Removing Grasping and Aversion Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen. Strengthening Intention Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success. Cultivating Memory and joyful Effort Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
187:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
188:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967*Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967*When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967*Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967*True love, that which fulfils and illumines, is not the love one receives but the love one gives.And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968*There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970*When the psychic loves it loves with the Divine Love.When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II ,
189:mastering the lower self and leverage for the march towards the Divine ::: In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine. It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
190:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
191:the omnipresent Trinity ::: In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
192:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
193:Jnana Yoga, the Path of Knowledge; ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
194:the spiritual force behind adoration ::: All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga Ascent of the Sacrifice - 2,
195:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga 2.01 - The Object of Knowledge,
196:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51 Formal Operational,
197:34D: What are the eight limbs of knowledge (jnana ashtanga)?M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry 34,
198:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54 the Higher Mind,
199:the three stages of the ascent ::: There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
200:complexity of the human constitution ::: There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer. The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
201:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray. There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
202:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52 Meta-systemic Operations,
203:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members. ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
204:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe. ~ Sri Aurobindo, The Synthesis Of Yoga ,
205:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
206:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination. He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present. His bhakti is illustrated by the following statement he made to a disciple: To my divine mother I prayed only for pure love. At her lotus feet I offered a few flowers and I prayed: Mother! here is virtue and here is vice; Take them both from me. Grant me only love, pure love for Thee. Mother! here is knowledge and here is ignorance; Take them both from me. Grant me only love, pure love for Thee. Mother! here is purity and impurity; Take them both from me. Grant me only love, pure love for Thee. Ramakrishna, like Kabir, was a practical man. He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions." A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea. So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said: ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya ,
207:PROTECTION Going to sleep is a little like dying, a journey taken alone into the unknown. Ordinarily we are not troubled about sleep because we are familiar with it, but think about what it entails. We completely lose ourselves in a void for some period of time, until we arise again in a dream. When we do so, we may have a different identity and a different body. We may be in a strange place, with people we do not know, involved in baffling activities that may seem quite risky. Just trying to sleep in an unfamiliar place may occasion anxiety. The place may be perfectly secure and comfortable, but we do not sleep as well as we do at home in familiar surroundings. Maybe the energy of the place feels wrong. Or maybe it is only our own insecurity that disturbs us,and even in familiar places we may feel anxious while waiting for sleep to come, or be frightenedby what we dream. When we fall asleep with anxiety, our dreams are mingled with fear and tension, sleep is less restful, and the practice harder to do. So it is a good idea to create a sense of protection before we sleep and to turn our sleeping area into a sacred space. This is done by imagining protective dakinis all around the sleeping area. Visualize the dakinis as beautiful goddesses, enlightened female beings who are loving, green in color, and powerfully protective. They remain near as you fall asleep and throughout the night, like mothers watching over their child, or guardians surrounding a king or queen. Imagine them everywhere, guarding the doors and the windows, sitting next to you on the bed, walking in the garden or the yard, and so on, until you feel completely protected. Again, this practice is more than just trying to visualize something: see the dakinis with your mind but also use your imagination to feel their presence. Creating a protective, sacred environment in this way is calming and relaxing and promotes restful sleep. This is how the mystic lives: seeing the magic, changing the environment with the mind, and allowing actions, even actions of the imagination, to have significance. You can enhance the sense of peace in your sleeping environment by keeping objects of a sacred nature in the bedroom: peaceful, loving images, sacred and religious symbols, and other objects that direct your mind toward the path. The Mother Tantra tells us that as we prepare for sleep we should maintain awareness of the causes of dream, the object to focus upon, the protectors, and of ourselves. Hold these together inawareness, not as many things, but as a single environment, and this will have a great effect in dream and sleep. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
208:10000 ::: The True Object of Spiritual Seeking: To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle. ~ Sri Aurobindo, Letters On Yoga - II ,
209:INVOCATION The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said: I am that I am not. Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered. The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished. There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy. If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults. The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation. ~ Peter J Carroll, Liber Null ,
210:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
211:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress. How can it be done? There are many ways. I'll tell you one. When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know." We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself. ~ The Mother, Questions And Answers 1953 217,
212:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose. There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
213:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge. For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
214:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal. This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses. ~ Sri Aurobindo, The Future Poetry ,
215:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways. That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable. ~ Sri Aurobindo, Letters On Yoga - II ,
216:SLEIGHT OF MIND IN ILLUMINATIONOnly those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.Modest and realistic objectives are preferable to grandiose schemes in illumination.One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos ,
217:28 August 1957Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."The Supramental Manifestation, SABCL, Vol. 16, p. 56What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.But in that case, it is not our incapacity or lack of will to change that makes any difference.We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.(Silence)Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.(Mother touches her eyes...) All the same, it is the nearest thing.It is a vision - a vision unfolding itself.The universe becomes objective as it is progressively seen.And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.(Silence)Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:The Supreme contemplating His own Image. ~ The Mother, Questions And Answers 1957-1958 ,
218:Talk 26...D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.D.: How is restlessness removed from the mind?M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).Talk 27.D.: How are they practised?M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
219:(Novum Organum by Francis Bacon.) 34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre. 40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic. 41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them. 42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world. 43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. 44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity ,
220:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master... ~ Sri Aurobindo, Letters On Yoga - IV Resistances,
221:[desire and its divine form:] Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes. When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration [83],
222:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
223:DHARANANOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point. We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different! Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana. For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded. ~ Aleister Crowley, Liber ABA ,
224:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation. But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings. ~ Sri Aurobindo, The Life Divine ,
225:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
226:EVOCATION Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter. Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him. Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself. In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4. A name and an image, and if desired, a characteristic number can also be selected for the elemental. Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will. This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth. An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null ,
227:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation. In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being. The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
228:PRATYAHARAPRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental. And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about. A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent. As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.) A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting. When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else. It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object. Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II). Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas." Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy. However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA ,
229:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence. I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara. ~ Sri Aurobindo, Letters On Yoga - IV ,
230:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
231:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine. Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other. The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty? According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus ,
232:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga. A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation. Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
233:CHAPTER XIIIOF THE BANISHINGS: AND OF THE PURIFICATIONS.Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable. If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA ,
234:In the lower planes can't one say what will happen at a particular moment? That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible. It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding? This means that all is possible. Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that. I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything. To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours. ~ The Mother, Questions And Answers 1953 ,
235:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
236:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being. The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity. This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity. (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
237:summary of the entire process of psychic awakening ::: You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way. That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable. The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow. Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary. ~ Sri Aurobindo, Letters On Yoga - II 6,
238:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
239:How to MeditateDeep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.It is for the sound that we will use I AM, not for the meaning of it.The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.Very simple.Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.When and Where to MeditateHow long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.Try to avoid meditating right after eating or right before bed.Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation ,
240:Intuition And The Value Of Concentration ::: Mother, how can the faculty of intuition be developed? ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline. When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition. It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre. Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed. And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour. Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. ~ The Mother, Questions And Answers 1957-1958 ,
241:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
242:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. 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. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. 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. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. 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. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,
243:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Hunger is an object. ~ Herta M ller,
2:Bless all useful objects, ~ Anne Sexton,
3:Every concrete object ~ Hilda Doolittle,
4:Hunger is not an object. ~ Herta M ller,
5:Subjectivity is objective. ~ Woody Allen,
6:objects that couldn’t be ~ Danielle Steel,
7:Their object is disunion. ~ Andrew Jackson,
8:Purpose is stronger than object. ~ Jim Rohn,
9:There are no objective values. ~ J L Mackie,
10:Objects damage pictures. ~ Wassily Kandinsky,
11:Victory is the main object in war. ~ Sun Tzu,
12:Everyday objects shriek aloud. ~ Ren Magritte,
13:The object of power is power. ~ George Orwell,
14:The true objective of war is peace. ~ Sun Tzu,
15:No better love than love with no object ~ Rumi,
16:Poetry's object is truth. ~ Christine de Pizan,
17:Never fight an inanimate object. ~ P J O Rourke,
18:Texts are not finished objects. ~ Edward W Said,
19:The object of powder is powder. ~ George Orwell,
20:All objects exist in a moment of time. ~ Amy Tan,
21:She was born in the Objective case. ~ Harper Lee,
22:I'm a cat. You're a shiny object. ~ Tiffany Reisz,
23:Jokes are unanswerable objections. ~ Mason Cooley,
24:The object of war is to survive it. ~ John Irving,
25:Beauty is objectified pleasure. ~ George Santayana,
26:Eyes overlook objects unknown to mind. ~ Toba Beta,
27:objective. Our job was to take out ~ Heather Burch,
28:Only emotion objectified endures. ~ Louis Zukofsky,
29:He hated being the object of scrutiny. ~ Maya Banks,
30:Pacifism is objectively pro-Fascist ~ George Orwell,
31:The art is in the idea, not the object. ~ Anonymous,
32:But I'm not objective when I'm acting. ~ Laura Innes,
33:Does anyone object to me leaving? ~ Patrick Rothfuss,
34:Do not underestimate objects. ~ David Foster Wallace,
35:Live with the objective of being happy. ~ Anne Frank,
36:The object of the superior man is truth. ~ Confucius,
37:Theology is a subject without an object ~ Dan Barker,
38:To model an object is to possess it. ~ Pablo Picasso,
39:Yellow-colored objects appear to be gold ~ Aristotle,
40:My objects dream and wear new costumes, ~ Anne Sexton,
41:Objectivity is just male subjectivity. ~ Jonathan Coe,
42:The Text is not a definitive object. ~ Roland Barthes,
43:All objects lose by too familiar a view. ~ John Dryden,
44:The object of art is to give life a shape, ~ Matt Haig,
45:To beautify life is to give it an object. ~ Jose Marti,
46:What would you do if money was no object? ~ Alan Watts,
47:art is the objectification of feeling ~ Herman Melville,
48:Love does not analyze its object. ~ Henry David Thoreau,
49:The object of art is to give life shape. ~ Jean Anouilh,
50:Transparency is the new objectivity. ~ David Weinberger,
51:Art is an experience, not an object. ~ Robert Motherwell,
52:Art is the objectification of feeling. ~ Herman Melville,
53:Collecting is more than just buying objects. ~ Eli Broad,
54:Objects of charity are not guests. ~ Henry David Thoreau,
55:People talk about egos as if it were objects. ~ Bob Dylan,
56:The coward is an object to be pitied. ~ Swami Vivekananda,
57:The ocean is an object of no small terror. ~ Edmund Burke,
58:An objective without a plan is a dream. ~ Douglas McGregor,
59:Beauty is the object of all my efforts. ~ Gustave Flaubert,
60:Because of this filthy object in front of me, ~ S L Morgan,
61:Character is the main object for education, ~ David Brooks,
62:Desire creates its own object. ~ Barbara Grizzuti Harrison,
63:EVERY OBJECT of the mind is itself mind. ~ Thich Nhat Hanh,
64:greed did not have the power to hold an object. ~ Samarpan,
65:I warn you, I refuse to be an object. ~ Leonora Carrington,
66:I write with as much objectivity as I can. ~ Ernest Gaines,
67:Knowing demands the organ fitted to the object. ~ Plotinus,
68:Living in a castle is objectively romantic. ~ Lev Grossman,
69:Objectivity? I always have an objective. ~ Jessica Mitford,
70:objects were governed by their interactions ~ Paul Halpern,
71:Reaching a self freedom is the only object. ~ Dylan Thomas,
72:The book. Calming object. Held in the hand. ~ Maira Kalman,
73:The idea is more important than the object. ~ Damien Hirst,
74:The only object of liberty is life. ~ Gilbert K Chesterton,
75:Every object, every being, is a jar full of delight. ~ Rumi,
76:Have a clear, concrete objective ~ Hector Garcia Puigcerver,
77:I'm not writing fairy tales or object lessons. ~ Junot Diaz,
78:Morality is the object of government. ~ Ralph Waldo Emerson,
79:That's the object of going to a gym, having fun. ~ Joe Gold,
80:The object of love is to serve, not to win ~ Woodrow Wilson,
81:There are no inanimate objects. ~ Barbara Grizzuti Harrison,
82:To covet external objects is to defile the mind. ~ Chu-King,
83:To restore silence is the role of objects. ~ Samuel Beckett,
84:You want your partner to objectify you. ~ Patricia Arquette,
85:Beauty is how objects end. Beauty is death. ~ Timothy Morton,
86:Every object, every a jar full of delight. ~ Rumi,
87:everything is a “first class” object in Python — ~ Mark Lutz,
88:Joy needs no object; it is our own nature. ~ Sathya Sai Baba,
89:Know thyself; this is the great object. ~ Seneca the Younger,
90:The great object is that every man be armed. ~ Patrick Henry,
91:Those who object to wit are envious of it. ~ William Hazlitt,
92:We are so engrossed with the objects, ~ Sri Ramana Maharshi,
93:A poet is a professional maker of verbal objects. ~ W H Auden,
94:Bold objects require conservative engineering. ~ James E Webb,
95:God is not an objective correlative reality. ~ Frederick Lenz,
96:I'm all for prosperity. It's change I object to. ~ Mark Twain,
97:I see no objection to stoutness, in moderation. ~ W S Gilbert,
98:It is the role of objects to restore silence ~ Samuel Beckett,
99:Life's objective is life itself. ~ Johann Wolfgang von Goethe,
100:Man fucks woman, subject verb object. ~ Catharine A MacKinnon,
101:Man fucks woman; subject verb object. ~ Catharine A MacKinnon,
102:The creative mind plays with the object it loves. ~ Carl Jung,
103:The objective is to do things well in London. ~ Dayron Robles,
104:The true object of human life is play. ~ Gilbert K Chesterton,
105:Weak eyes are fondest of glittering objects. ~ Thomas Carlyle,
106:Dangerous objects are glamorous places to be. ~ Jack Goldstein,
107:DO NOT OBJECTIFY WOMEN’S BODIES!” Alaska shouted. ~ John Green,
108:I object to every single thing you just said. ~ Rainbow Rowell,
109:I want women to be the subject, not the object. ~ Jill Soloway,
110:Pick very few objects and place them exactly. ~ Philip Johnson,
111:Roughly speaking: objects are colourless ~ Ludwig Wittgenstein,
112:The natural object is always the adequate symbol. ~ Ezra Pound,
113:The objective universe is absolutely unreal. ~ L E Modesitt Jr,
114:Thus art is not an object, it is an experience. ~ Josef Albers,
115:All men do not admire and delight in the same objects. ~ Horace,
116:Art is not an object, but a trigger for experience. ~ Brian Eno,
117:Hope does not necessarily have to take an object. ~ Gail Godwin,
118:It takes two to make a woman into a sex object. ~ Elaine Morgan,
119:Keep your eyes focused on the big objective. ~ David J Schwartz,
120:The dowry, not the wife, is the object of attraction. ~ Juvenal,
121:The object is that which is objected against me. ~ Julien Torma,
122:Corpses sour you. They are bad for objectivity. ~ Bertolt Brecht,
123:In every object there is inexhaustible meaning. ~ Thomas Carlyle,
124:I wasn't an object. I was Matthew Fucking Richter ~ Tim Waggoner,
125:The object of Art is to give life a shape. ~ William Shakespeare,
126:We have persistent objects, they're called files. ~ Ken Thompson,
127:Change is the nature of all objective things. ~ Swami Vivekananda,
128:Every beloved object is the center point of a paradise. ~ Novalis,
129:I have a kind of objective luxury about my career. ~ Martin Short,
130:Never run with scissors or other pointy objects. ~ Billy Connolly,
131:Objects are made to be completed by the human mind. ~ Alvar Aalto,
132:Pain does not count as an objection to life ~ Friedrich Nietzsche,
133:The mind is a metaphor of the world of objects. ~ Pierre Bourdieu,
134:The mirror reflects all objects without being sullied ~ Confucius,
135:The object of living is work, experience, happiness. ~ Henry Ford,
136:The present eye praises the present object. ~ William Shakespeare,
137:Where then shall hope and fear their objects find? ~ John Ashbery,
138:My means are sane, my motives and my object mad. ~ Herman Melville,
139:No object is mysterious. The mystery is your eye ~ Elizabeth Bowen,
140:Nothing that surrounds us is object, all is subject. ~ Andr Breton,
141:Objectives are not commands; they are commitments. ~ Peter Drucker,
142:selectivity, objectivity, inclusivity, and engagement. ~ Anonymous,
143:The object of the Christian’s faith is unseen reality. ~ A W Tozer,
144:The shadow of the lost object falls across the ego ~ Sigmund Freud,
145:The world, the real is not an object. It is a process. ~ John Cage,
146:Enchanted objects: ordinary things made extraordinary. ~ David Rose,
147:Every object tells a story if you know how to read it. ~ Henry Ford,
148:God lives between a human being and the object of his desire ~ Rumi,
149:I liked Live and Let Die, where money was no object. ~ Julie Harris,
150:I paint objects as I think them, not as I see them. ~ Pablo Picasso,
151:Look at him, look how he drips unhealth—shudder object! ~ Aeschylus,
152:No object is mysterious. The mystery is your eye. ~ Elizabeth Bowen,
153:Nothing that surrounds us is object, all is subject. ~ Andre Breton,
154:The grasp of objects that bind us to some betokening. ~ Don DeLillo,
155:To be the object of someone's obsession is horrible. ~ Tippi Hedren,
156:Wherever there is objective truth, there is satire. ~ Wyndham Lewis,
157:You have to attempt to be objective about yourself. ~ Charles Dance,
158:Artists don't make objects. Artists make mythologies. ~ Anish Kapoor,
159:Between the subject and the object lies the value. ~ Robert M Pirsig,
160:I can move objects with my mind, if I use my hands. ~ Demetri Martin,
161:I don't have an objective overview of Black Sunday. ~ Barbara Steele,
162:In memory's telephoto lens, far objects are magnified. ~ John Updike,
163:It is the object only of war that makes it honorable. ~ Thomas Paine,
164:Making an object means imbuing it with its own spirit. ~ Kenji Ekuan,
165:The irresistible force meets the immovable object. ~ Gorilla Monsoon,
166:The least touchable object in the world is the eye. ~ Rudolf Arnheim,
167:The media’s no more objective than the last ratings term. ~ J D Robb,
168:This is not the agenda of a team of objective scholars. ~ Dan Barker,
169:Words are the supreme objects. They are minded things. ~ Dan Simmons,
170:All my means are sane, my motive and my object mad. ~ Herman Melville,
171:Anybody who pretends to be objective isn't realistic. ~ William Klein,
172:Capitalism is a system for determining objective value. ~ Matt Taibbi,
173:...for the object of education is to teach us to love beauty. ~ Plato,
174:Inanimate objects were often so much nicer than people. ~ Barbara Pym,
175:I object to that remark very strongly'" said the Bulldog. ~ C S Lewis,
176:Object-oriented design is the roman numerals of computing. ~ Rob Pike,
177:Once I had a “self”; now I am no more than an object. ~ Emil M Cioran,
178:Vanity is a natural object of temptation to a woman. ~ Jonathan Swift,
179:An object, after all, is what makes infinity private. ~ Joseph Brodsky,
180:Elahi é um excelente jogador, se o objectivo for perder. ~ Afonso Cruz,
181:Humility and self-restraint is the True Objective of Kenpo ~ Ed Parker,
182:I do have strong objections to my head being cut off ~ Cassandra Clare,
183:In Art, man reveals himself and not his objects. ~ Rabindranath Tagore,
184:I try to be objective. I do not claim to be detached. ~ C Wright Mills,
185:Kindness isn't so difficult, when the object is worthy. ~ Brenda Hiatt,
186:Mantras are a great way to accomplish this objective. ~ Robin S Sharma,
187:Nothing can have value without being an object of utility. ~ Karl Marx,
188:You aren't an object. You're a process of some sort. ~ Terence McKenna,
189:altruism. It is their object that distinguishes them: ~ Matthieu Ricard,
190:Continual attention to one object is contemplation. ~ Swami Vivekananda,
191:Go not to the object; let the object come to you. ~ Henry David Thoreau,
192:It’s not what an object is that matters, it’s what it does. ~ Anonymous,
193:Knowledge is the conformity of the object and the intellect. ~ Averroes,
194:Knowledge is the conformity of the object and the intellect ~ Ibn Rushd,
195:love always desires to bless the object of its affection. ~ Jim Cymbala,
196:My first objective is to win against No. 1 in the world. ~ Gael Monfils,
197:Nirvana is where you are, provided you don't object to it. ~ Alan Watts,
198:Object-Oriented Design Heuristics (1996), Arthur Riel ~ Steve McConnell,
199:One cannot conceive of objectivity without subjectivity. ~ Paulo Freire,
200:Our society is run by insane people for insane objectives ~ John Lennon,
201:The objective of education is learning, not teaching ~ Russell L Ackoff,
202:The objective of hypertext research is to save the planet. ~ Ted Nelson,
203:The objective of the liberals is to destroy this country. ~ Herman Cain,
204:Well-designed objects have boundaries that are very strong. ~ Anonymous,
205:What makes worship amazing is the object of our worship. ~ Francis Chan,
206:Words are the supreme objects. They are minded things. ~ William H Gass,
207:You can say no. You can not be the object of ridicule. ~ Peter Dinklage,
208:Every object, every being, is a jar full of delight. ~ ~ Jalaluddin Rumi,
209:Happiness is a how, not a what. A talent, not an object. ~ Hermann Hesse,
210:Happiness is a how; not a what. A talent, not an object. ~ Hermann Hesse,
211:In no way can sport be considered a luxury object. ~ Pierre de Coubertin,
212:I've no objection to morality, except that it's obsolete. ~ Brian Aldiss,
213:I was his comfort object, and what he asked for, I did. ~ Annabel Joseph,
214:Like all familiar objects, it had become invisible. ~ Jeanette Winterson,
215:My object in life is to dethrone God and destroy capitalism. ~ Karl Marx,
216:Neither object nor time off, put up with what comes. ~ Swami Vivekananda,
217:The self is too small an object for perpetual enthusiasm. ~ Huston Smith,
218:Those who believe they are ugly / objectify the rest of us. ~ Judy Grahn,
219:Where are you, my little object of art? I am here to collect you. ~ Pepe,
220:An expert gives an objective view. He gives his own view. ~ Morarji Desai,
221:As long as you have an objective in your mind you are young. ~ Tadao Ando,
222:Have an objective in life! Or you feel lost in life! ~ Mehmet Murat ildan,
223:I cannot stand objections. They make me so undecided. ~ Elizabeth Gaskell,
224:I'm more materialistic about myself than I am about objects ~ Patti Smith,
225:In principle everyone, however powerful, is an object. ~ Theodor W Adorno,
226:Patience accomplishes its object, while hurry speeds to its ruin. ~ Saadi,
227:see the object not as it really is, but as they would like it ~ Anonymous,
228:The object of education is to teach us to love what is beautiful. ~ Plato,
229:War's Legitimate Object Is More Perfect Peace. ~ William Tecumseh Sherman,
230:We cannot do anything with an object that has no name. ~ Maurice Blanchot,
231:we find nothing that gives our lives an objective meaning. ~ Stefan Klein,
232:Words express neither objects nor ourselves. ~ Johann Wolfgang von Goethe,
233:Your life must focus on the maximization of objectivity. ~ Charlie Munger,
234:You want to tell me, and I have no objection to hearing it. ~ Jane Austen,
235:A straight path never leads anywhere except to the objective. ~ Andre Gide,
236:Can there be a love which does not make demands on its object? ~ Confucius,
237:Education has for its object the formation of character. ~ Herbert Spencer,
238:Every object that is loved forms the center of a paradise. ~ William Blake,
239:I'd always been treated like an object, not like a human. ~ Bijou Phillips,
240:I'm far too middle-class to morally object to a paying job. ~ Greta Gerwig,
241:I object to that remark very strongly! - The Magician's Nephew ~ C S Lewis,
242:of their passions in the same object at that particular time. ~ Adam Smith,
243:One should never presume one is the sole object of a hunt, ~ Frank Herbert,
244:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo,
245:There is no such thing as an objective interpretation. ~ Devdutt Pattanaik,
246:Wasting energy to obtain rare objects only impedes one's growth. ~ Lao Tzu,
247:Whatever you might say the object "is", well it is not. ~ Alfred Korzybski,
248:Have a definite, clear, practical ideal - a goal, an objective. ~ Aristotle,
249:Having lost sight of our objectives, we redoubled our efforts. ~ Walt Kelly,
250:I have no objection to the concept of domestic partnership. ~ Rudy Giuliani,
251:I object to murder. It's just a silly girlish prejudice. ~ Elizabeth Peters,
252:I see only my objective - the obstacles must give way. ~ Napoleon Bonaparte,
253:Is it possible that love is all subjective, or all objective? ~ Bram Stoker,
254:more often than not, an exhibition is merely a misplaced object. ~ A A Gill,
255:Movies, by nature, are not subjective, they're objective. ~ Stephen Chbosky,
256:Take an object. Do something to it. Do something else to it. ~ Jasper Johns,
257:The object of government is the welfare of the people. ~ Theodore Roosevelt,
258:There's no comfort, it seems, in the world of objects. ~ Michael Cunningham,
259:The universal object and idol of men of letters is reputation. ~ John Adams,
260:This is my life, I think. I am an accumulation of objects. ~ David Levithan,
261:To be honest, I really don't like being the sex object. ~ Izabella Scorupco,
262:Treating myself like a precious object will make me strong. ~ Julia Cameron,
263:A creation needs not only subjectivity, but also objectivity. ~ Stephen Chow,
264:Every beloved object is the center of a garden of paradise. ~ Bohumil Hrabal,
265:Objects seen in dreams should be manufactured and put on sale. ~ Andr Breton,
266:Our own happiness ought not to be our main objective in life. ~ John Lubbock,
267:the object of our attention becomes the reality of our world. ~ Gregg Braden,
268:The quality of beauty lies on
how beholder values an object. ~ Toba Beta,
269:There are few nudities so objectionable as the naked truth. ~ Agnes Repplier,
270:Therefore hold this fact of not being the object of your own ~ Thupten Jinpa,
271:There is not a fiercer hell than the failure in a great object. ~ John Keats,
272:When it is dark, the objects and I will come out of limbo ~ Jean Paul Sartre,
273:When the heart speaks, the mind finds it indecent to object. ~ Milan Kundera,
274:Whether men lie, or say true, it is with one and the same object. ~ Darius I,
275:Attachment to an object always brings death to the possessor. ~ Marcel Proust,
276:books were not only important, they were also objects of beauty. ~ Dan Rather,
277:Charity, like the sun, brightens every object on which it shines. ~ Confucius,
278:Conceptuality is subjective; realization is objective. ~ R Buckminster Fuller,
279:Design Patterns - Elements of Reusable Object-Oriented Software ~ Erich Gamma,
280:Even the sparrows on the house-tops are objects of suspicion. ~ Emmuska Orczy,
281:Feminist objectivity means quite simply situated knowledges ~ Donna J Haraway,
282:Flattery must be pretty thick before anybody objects to it. ~ William Feather,
283:I begin to see an object when I cease to understand it. ~ Henry David Thoreau,
284:I object to that remark very strongly!
- The Magician's Nephew ~ C S Lewis,
285:Is there a wisdom in objects? Few objects praise the Lord. ~ Theodore Roethke,
286:Literature is not a subject of study, but an object of study. ~ Northrop Frye,
287:My wife is a sex object - every time I ask for sex, she objects. ~ Les Dawson,
288:no project is completed until its objective has been achieved. ~ Paulo Coelho,
289:Normally I don't watch myself, because I'm not very objective. ~ Nancy McKeon,
290:Objective reality - otherwise known as the truth - matters. ~ Justin Raimondo,
291:Objects seen in dreams should be manufactured and put on sale. ~ Andre Breton,
292:People, countries, and objects all end up as smells. ~ Louis Ferdinand C line,
293:Perception of an object costs
Precise the Object's loss— ~ Emily Dickinson,
294:The object of oratory alone in not truth, but persuasion. ~ Thomas B Macaulay,
295:To me the converging objects of the universe perpetually flow, ~ Walt Whitman,
296:Useless and precious objects. Taking up space. Taking up time. ~ Maira Kalman,
297:When people disagreed with him he urged them to be objective. ~ Joseph Heller,
298:You can register a political objection in a number of ways. ~ Nicholson Baker,
299:An object dies when the gaze that lights on it has disappeared. ~ Chris Marker,
300:Every ship is a romantic object, except that we sail in. ~ Ralph Waldo Emerson,
301:I don’t think there’s any such thing as male objectification ~ Joe Manganiello,
302:If you can make art with sound, can't you make music with objects? ~ John Zorn,
303:I was just wondering why you stabbed him. Not that I object. ~ Stephenie Meyer,
304:My main objective was finding my individuality as a vocalist. ~ Juliette Lewis,
305:Objected to as incompetent, irrelevant, and immaterial, ~ Erle Stanley Gardner,
306:She started converting objects of beauty into objects of value. ~ Steve Martin,
307:So far, as far as we know comet Wild 2 is a unique object. ~ Donald E Brownlee,
308:Suburban houses and tin sheds are often the objects of ridicule. ~ David Byrne,
309:The middle class male thinks he has a monopoly on objectivity. ~ Grayson Perry,
310:The tyranny of an object, he thought. It doesn't know I exist. ~ Philip K Dick,
311:Very early, I knew that the only object in life was to grow. ~ Margaret Fuller,
312:What a dignified object was a book, almost noble in its purpose. ~ Kate Morton,
313:What a dignified object was a book. Always noble in its purpose. ~ Kate Morton,
314:When people disagreed with him, he urged them to be objective. ~ Joseph Heller,
315:Words are objects of a color and a size and a form and a shape. ~ Robert Barry,
316:Being a psychologist did enable me to maintain objectivity. ~ Pamela Stephenson,
317:Economics are the method; the object is to change the soul. ~ Margaret Thatcher,
318:I am not an adolescent, nor a romantic. I analyze objectively. ~ Dilma Rousseff,
319:I think nothing, at an objective level, is either right or wrong. ~ Karan Bajaj,
320:Normally I object to strangers beaming force fields into my brain. ~ Mary Roach,
321:Sometimes we keep the physical objects until memory is enough ~ Vikki Wakefield,
322:The education of the will is the object of our existence. ~ Ralph Waldo Emerson,
323:The objective of nonviolence is to create a beloved world community. ~ Amit Ray,
324:The object of the idea constituting the human mind is the body ~ Baruch Spinoza,
325:There is always more surface to a shattered object than a whole. ~ Djuna Barnes,
326:All the basic information should be in the object itself. ~ Michael Craig Martin,
327:In Silence God ceases to be an object and becomes an experience. ~ Thomas Merton,
328:In war, then, let your great object be victory, not lengthy campaigns. ~ Sun Tzu,
329:It depends little on the object, much on the mood, in art. ~ Ralph Waldo Emerson,
330:It is the objective of the protagonist that keeps us in our seats. ~ David Mamet,
331:I was never interested in making cool, distilled, pure objects. ~ Martin Puryear,
332:Mankind will discover objects in space sent to us by the watchers. ~ Nostradamus,
333:overly sensitive to the souls of rooms and objects, the emanations ~ Donna Tartt,
334:Prophet Mohammed would have no objection to The Satanic Verses. ~ Salman Rushdie,
335:Pure Christian love is not derived from the merit of the object. ~ Martin Luther,
336:The object of all education is to make folks fit to live. ~ Laura Ingalls Wilder,
337:Adrian was easily distractible by wacky topics and shiny objects. ~ Richelle Mead,
338:A tree is a nobler object than a prince in his coronation-robes. ~ Alexander Pope,
339:Faith is not knowledge of an object but communion with it. ~ Nicol s G mez D vila,
340:I do not in the least object to a sport because it is rough. ~ Theodore Roosevelt,
341:I do not object to the phenomena, but I do object to the parrot. ~ Stella Gibbons,
342:I should not really object to dying were it not followed by death. ~ Thomas Nagel,
343:Of course, there can be no such thing as a "war" on inanimate objects ~ Anonymous,
344:Oh, 'tis not my qualities they object to! 'Tis my lack of vice. ~ Georgette Heyer,
345:One has to be firm with inanimate objects or they get uppity. “Is ~ Morgan Blayde,
346:One of my objectives is learning more than is absolutely necessary. ~ Jules Verne,
347:possible for astronauts to lift impossibly heavy objects with ease. ~ Michio Kaku,
348:Public instruction should be the first object of government. ~ Napoleon Bonaparte,
349:The almighty dollar, that great object of universal devotion. ~ Washington Irving,
350:The great secret of education is to direct vanity to proper objects. ~ Adam Smith,
351:The object is to win fairly, squarely, by the rules, but to win. ~ Vince Lombardi,
352:There comes a point where emotions must give way to objective facts. ~ Max Brooks,
353:There was objective beauty, which meant there was objective ugliness, ~ C D Reiss,
354:And I do envy him, Emma. In one respect he is the object of my envy. ~ Jane Austen,
355:An old man at school is a contemptible and ridiculous object. ~ Seneca the Younger,
356:do you get when you cross an optic with a mental object? An eye-dea ~ Nick Bostrom,
357:Eliminate numerical quotas, including Management by Objectives. ~ W Edwards Deming,
358:Every image is to be seen as an object and every object as an image. ~ Andre Bazin,
359:From now on the subject says: “Hullo object!” “I destroyed you. ~ Jessica Benjamin,
360:Just about the only interruption we don't object to is applause. ~ Sydney J Harris,
361:Mankind will discover objects in space sent to us by the watchers... ~ Nostradamus,
362:Objectivity and justice have nothing to do with one another. ~ Friedrich Nietzsche,
363:Peace is not achievable as a direct object of purposeful behaviour. ~ Colin S Gray,
364:The capacity for inner dialogue is a touchstone for outer objectivity. ~ Carl Jung,
365:The objective is not so much to walk your dog, as it is to empty him. ~ Dave Barry,
366:The object of jihad is to bring the whole world under Islamic Law. ~ Bernard Lewis,
367:There is no philosophy without the art of ignoring objections. ~ Joseph de Maistre,
368:There's always been a potential erotic possibility with objects. ~ Claes Oldenburg,
369:When I am finishing a picture, I hold some God-made object up to it ~ Marc Chagall,
370:A perfume is an intimate object, it is the reflector of the heart. ~ Emanuel Ungaro,
371:Being a damned soul, I have no moral objection to the Lightwoods, ~ Cassandra Clare,
372:But I've never felt objectified. Nothing you see me do is an accident. ~ Eva Mendes,
373:Death was too definite an object to be wished for or avoided. ~ Nathaniel Hawthorne,
374:Good deeds are no less good because their object is unworthy. ~ Henry David Thoreau,
375:I always said, you have to have a goal and an objective in life. ~ David C Driskell,
376:I don’t believe in objectivity, but I do believe deeply in fairness. ~ Margot Adler,
377:I don't own a Kindle, no. I love books, they are beautiful objects. ~ John Banville,
378:If God were an object to the bird, he would be a winged being[.] ~ Ludwig Feuerbach,
379:In war the will is directed at an animate object that reacts. ~ Carl von Clausewitz,
380:I think people are learning to actually aspire to be objectified. ~ Christina Ricci,
381:It is the emotions to which one objects in Germany most of all. ~ Franz Grillparzer,
382:I wanted to kill art for myself.. ..a new thought for that object. ~ Marcel Duchamp,
383:I wasn't really that interested in objects. I was interested in ideas. ~ Sol LeWitt,
384:Our envy always outlives the felicity of its object. ~ Francois de La Rochefoucauld,
385:People shouldn't be treated like objects. They aren't that valuable. ~ P J O Rourke,
386:Presence is not an object. It is the openness that beholds it all. ~ Joan Tollifson,
387:Subjective artists are one-eyed, but objective artists are blind. ~ Georges Rouault,
388:The important thing is not the object of love, but the emotion itself. ~ Gore Vidal,
389:The object of the passion is just an accessory to the passion itself. ~ Zadie Smith,
390:The sensory acts are accordingly distinguished by their objects. ~ Samuel Alexander,
391:the supposed Nomad object…” “You see?” Celeste walked over to Jess ~ Matthew Mather,
392:...with a grief no less sharp for not being intimate with its object. ~ Donna Tartt,
393:Ah, want of an object to live for - that's all is the matter with me! ~ Thomas Hardy,
394:An expectation is a future object, recognised as belonging to me. ~ Samuel Alexander,
395:An object never serves the same function as its image - or its name. ~ Rene Magritte,
396:An organization must always remember that its objective is not getting ~ Guy Debord,
397:As long as she thinks of a man, nobody objects to a woman thinking. ~ Virginia Woolf,
398:Curious, a man's affection for the object that he manipulates. ~ Joris Karl Huysmans,
399:For Marc, books were objects of beauty, to be loved, not just read. ~ Martin Edwards,
400:For the bureaucrat, the world is a mere object to be manipulated by him. ~ Karl Marx,
401:Grades are a subjective rating masquerading as an objective evaluation. ~ Alfie Kohn,
402:I do not believe in objects. I believe only in their relationships. ~ Georges Braque,
403:It is God's objective to make your condition line up with your position. ~ T D Jakes,
404:It is the definition of the word 'object' which destroys all religions. ~ Bill Gaede,
405:It was ugly, but then ugly objects as a general rule are the bravest. ~ Sheridan Hay,
406:most of a leadership team’s objectives should be collective ones. ~ Patrick Lencioni,
407:Of all the objects of hatred, a woman once loved is the most hateful. ~ Max Beerbohm,
408:Only when I follow my love for my objective is it I myself who act. ~ Rudolf Steiner,
409:Show me an objective worthy of war and I will go along with you. ~ Otto von Bismarck,
410:The falseness of an opinion is not for us any objection to it: ~ Friedrich Nietzsche,
411:The greatest object in educating is to give a right habit of study. ~ Maria Mitchell,
412:The protection of these faculties is the first object of government. ~ James Madison,
413:The universe is a communion of subjects, not a collection of objects. ~ Thomas Berry,
414:Through life let your principal object be the discharge of duty. ~ Stonewall Jackson,
415:We confess knowledge without certainty, truth without objectivity. ~ James K A Smith,
416:What happens when an irresistible force hits an immovable object? ~ Robert Muchamore,
417:Why is S-A-S pronounced S-A-W? It should be Ar-Kansas. Did Kansas object? ~ J D Robb,
418:Beauty is nonconceptual. Nothing in the object directly explains it. ~ Timothy Morton,
419:Beauty reveals itself in the course of an experience with an object. ~ Howard Gardner,
420:Did you know we know we are all the object of another's imagination? ~ Carlos Fuentes,
421:false belief that morality can have a unique and objective state—to ~ Michael Shermer,
422:He’d never said a single thing anyone objected to. Tapioca in a suit. ~ Ruth Cardello,
423:My objective is to build a bridge to a person, to establish a dialogue. ~ Greg Laurie,
424:Plant the seeds of your dreams and weed all the objections out. ~ Mary Anne Radmacher,
425:Salary is no object: I want only enough to keep body and soul apart. ~ Dorothy Parker,
426:The biggest challenge to developing self-awareness is objectivity. ~ Travis Bradberry,
427:The reactionary’s objection is not discussed; it is disdained. ~ Nicol s G mez D vila,
428:They just don't make sex look fun for women. The girl is just an object. ~ John Green,
429:Why should the lamp or the house be an art object but not our life? ~ Michel Foucault,
430:you cannot objectify the subjective, you cannot generalize the specific. ~ Caleb Carr,
431:You cannot regard your own life with objective curiosity all the time. ~ Sylvia Plath,
432:Zero is the number of objects that satisfy a condition that is never ~ Henri Poincare,
433:An ugly baby is a very nasty object - and the prettiest is frightful. ~ Queen Victoria,
434:A shifty, fickle object is woman, always. (Varium et mutabile semper femina.) ~ Virgil,
435:Distinction is the consequence, never the object of a great mind. ~ Washington Allston,
436:First Law of Distributed Object Design: Don’t distribute your objects! ~ Martin Fowler,
437:For love concentrates on the object, sex concentrates on the subject. ~ Fulton J Sheen,
438:He slapped her face with amazing objectivity and repeated the question. ~ Ray Bradbury,
439:I cant pretend to be objective when it comes to service or sacrifice. ~ Martha Raddatz,
440:ideal state might look like: “Who could object to that?” The answer, I ~ Robert Harris,
441:I have a lot of objects in my space, little things, reminders, memories. ~ Marc Newson,
442:I love being objected to. It worries me, but I love being objected to. ~ Stan Brakhage,
443:Is what I'm doing or about to do getting us closer to our objective? ~ Robert Townsend,
444:It is only in the world of objects that we have time and space and selves. ~ T S Eliot,
445:Money is therefore not only the object but also the fountainhead of greed. ~ Karl Marx,
446:My talent is to speak my mind. God won't object if you bury that talent. ~ John Wesley,
447:show the indirect object of a verb and after certain verbs and prepositions. ~ Collins,
448:The object of knowledge is what exists and its function to know about reality. ~ Plato,
449:The object of Literature is to instruct, to animate, or to amuse. ~ George Henry Lewes,
450:The object of mathematics is the honor of the human spirit. ~ Carl Gustav Jacob Jacobi,
451:The object of Parliament is to substitute argument for fisticuffs. ~ Winston Churchill,
452:The real object of the drama is the exhibition of human character. ~ Thomas B Macaulay,
453:There is no object so soft but it makes a hub for the wheeled universe. ~ Walt Whitman,
454:The true worth of a man is to be measured by the objects he pursues. ~ Marcus Aurelius,
455:"To obtain buddhahood we must scatter life's aims and objects to the wind." ~ Milarepa,
456:What are the determinants of the objective exchange-value of money? ~ Ludwig von Mises,
457:What can it be about low temperatures that sharpens the edges of objects? ~ Ian Mcewan,
458:You don’t perceive objects as they are. You perceive them as you are. ~ David Eagleman,
459:Chess is war over the board. The object is to crush the opponents mind. ~ Bobby Fischer,
460:Color... thinks by itself, independently of the object it clothes. ~ Charles Baudelaire,
461:do we really have reason to believe that an objective reality exists? ~ Stephen Hawking,
462:...[F]riendship is a method of castration that doesn't use a sharp object. ~ E Lockhart,
463:How else to make a dent in an object as immovable as patriarchy itself...? ~ Dalma Heyn,
464:I do have a tendency to invest inanimate objects with human qualities. ~ Matthea Harvey,
465:it was possible to find someone, somewhere, who objected to anything. ~ Terry Pratchett,
466:Nobody ever chooses the already unfortunate as objects of his loyal friendship. ~ Lucan,
467:People who accomplish great things work toward their objectives every day. ~ Zig Ziglar,
468:porn stars are only objects for our sexual gratification, not real people. ~ Tucker Max,
469:Subconscious minds are no less fallible than the objective mind. ~ Edgar Rice Burroughs,
470:The object of philosophy is the logical clarification of thought. ~ Ludwig Wittgenstein,
471:... the objects which we admire have no absolute value in themselves... ~ Marcel Proust,
472:All men are loyal, but their objects of allegiance are at best approximate. ~ John Barth,
473:As an ultimate objective, "peace" simply means communist world control. ~ Vladimir Lenin,
474:Chess is war over the board. The object is to crush the opponent's mind. ~ Bobby Fischer,
475:Choice of sources can shield extreme bias behind a façade of objectivity. ~ Noam Chomsky,
476:Everything comes to an end, only objects are left to pine in the dark. ~ Andrei Platonov,
477:High aims form high characters, and great objects bring out great minds. ~ Tryon Edwards,
478:I don't want power. I just object to idiots having power over me. ~ Lois McMaster Bujold,
479:I have no objection to a man being a man, however masculine that may be. ~ Agnes Smedley,
480:In whatever position you find yourself, determine first your objective. ~ Ferdinand Foch,
481:I seriously object to seeing on the screen what belongs in the bedroom. ~ Samuel Goldwyn,
482:I would photograph an idea rather than an object, a dream rather than an idea. ~ Man Ray,
483:Like overfed boa constrictors, we noticed only the most glaring objects. ~ Anton Chekhov,
484:Mathematicians do not study objects, but the relations between objects. ~ Henri Poincare,
485:My objective is to satisfy [my] audience so they come back the next day. ~ Rush Limbaugh,
486:Nature's fortuitous manifestation of her purposeless objectionableness. ~ Ambrose Bierce,
487:Objects in the mirror of the future appear larger than they really are. ~ Steve Chandler,
488:Privacy laws are our biggest impediment to us obtaining our objectives. ~ Michael Eisner,
489:Self-realization is the object of the Gita, as it is of all scriptures. ~ Mahatma Gandhi,
490:Space and time are not objects of perception, but qualities of awareness ~ Deepak Chopra,
491:The object of (Christian) faith is not the teaching but the Teacher. ~ Soren Kierkegaard,
492:Therefore hold this fact of not being the object of your own disapproval ~ Thupten Jinpa,
493:The Tree of Folklore has no objection whatever to creative carpenters. ~ Terry Pratchett,
494:using an object as support allows awareness to realize itself. ~ Yongey Mingyur Rinpoche,
495:We are enemies. Opposites. An immovable object and an unstoppable force. ~ Pippa DaCosta,
496:You must keep your mind on the objective, not on the obstacle. ~ William Randolph Hearst,
497:Apart from harmony under God, our nature-imposed objectives go awry. The ~ Dallas Willard,
498:Cost is always an object - the second law of thermodynamics sees to that ~ Daniel Dennett,
499:God … is nothing else than the nature of understanding made objective. ~ Ludwig Feuerbach,
500:If you get the objectives right, a lieutenant can write the strategy. ~ George C Marshall,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


  125 Occultism
   84 Yoga
   47 Philosophy
   33 Kabbalah
   30 Integral Yoga
   14 Christianity
   12 Hinduism
   6 Buddhism
   2 Integral Theory

  155 Sri Aurobindo
  115 Aleister Crowley
   37 Swami Vivekananda
   37 Swami Krishnananda
   29 Aldous Huxley
   21 Sri Ramakrishna
   20 Saint Teresa of Avila
   19 Satprem
   17 The Mother
   14 Friedrich Nietzsche
   14 Carl Jung
   12 Swami Sivananda Saraswati
   12 Saint Augustine of Hippo
   10 Lewis Carroll
   9 Jorge Luis Borges
   6 Thubten Chodron
   6 Sri Ramana Maharshi
   6 Bokar Rinpoche
   5 Patanjali
   2 Nolini Kanta Gupta
   2 Kahlil Gibran
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 H. P. Lovecraft

  100 Letters On Yoga III
   85 Magick Without Tears
   78 Collected Poems
   75 The Synthesis Of Yoga
   56 The Life Divine
   54 Liber ABA
   49 Savitri
   37 The Study and Practice of Yoga
   34 The Divine Comedy
   32 General Principles of Kabbalah
   32 Essays Divine And Human
   30 Essays On The Gita
   29 The Perennial Philosophy
   28 Words Of The Mother II
   27 Letters On Yoga I
   26 Poetics
   25 Letters On Yoga II
   25 Essays In Philosophy And Yoga
   24 Words Of Long Ago
   24 The Gospel of Sri Ramakrishna
   20 Bhakti-Yoga
   19 The Way of Perfection
   19 Sri Aurobindo or the Adventure of Consciousness
   15 Isha Upanishad
   14 The Secret Of The Veda
   14 The Mother With Letters On The Mother
   14 Aion
   13 Twilight of the Idols
   13 Theosophy
   13 The Confessions of Saint Augustine
   12 Raja-Yoga
   11 The Mothers Agenda
   11 Talks
   11 Kena and Other Upanishads
   11 Dark Night of the Soul
   10 The Problems of Philosophy
   10 The Interior Castle or The Mansions
   10 The Integral Yoga
   10 Knowledge of the Higher Worlds
   10 Amrita Gita
   10 Alice in Wonderland
   10 A Garden of Pomegranates - An Outline of the Qabalah
   9 The Hero with a Thousand Faces
   9 Hymns to the Mystic Fire
   8 Words Of The Mother III
   8 The Blue Cliff Records
   8 The Bible
   7 Walden
   7 On Education
   7 Liber Null
   7 Agenda Vol 1
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Gateless Gate
   6 Tara - The Feminine Divine
   6 How to Free Your Mind - Tara the Liberator
   5 Sefer Yetzirah The Book of Creation In Theory and Practice
   5 Patanjali Yoga Sutras
   4 The 7 Habits of Highly Effective People
   4 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 The Zen Teaching of Bodhidharma
   3 The Tibetan Yogas of Dream and Sleep
   3 The Lotus Sutra
   3 Sex Ecology Spirituality
   2 Thus Spoke Zarathustra
   2 The Prophet
   2 The Ever-Present Origin
   2 The Castle of Crossed Destinies
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Notes On The Way
   2 God Exists
   2 Book of Certitude
   2 Advanced Dungeons and Dragons 2E

00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  object:00.01 - The Mother on Savitri
  object:Savitri (the Mother to Mona)
  author class:The Mother
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.01 - Introduction

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.01 - Life and Yoga
  class:The Synthesis Of Yoga
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.02 - The Three Steps of Nature
  class:The Synthesis Of Yoga
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.02 - Topographical Note

0.03_-_1951-1957._Notes_and_Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.03 - 1951-1957. Notes and Fragments

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.03 - The Threefold Life
  class:The Synthesis Of Yoga
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.04 - 1951-1954
  But it is the very imperfection of the incarnate god that makes the perfection of those about him indispensable. If the god incarnate realized the perfection needed for the progress to be made, this progress would not be conditioned by the state of the surrounding matter. However, interdependence is doubtlessly absolute in this world of utmost objectification, and a certain degree of perfection in the general manifestation is indispensable before a higher degree of perfection can be realized in the divine, incarnate being. It is the need for a certain perfection in the environment that drives human beings to progress; it is the insufficiency of this progress, whatever it may be, that impels the divine being to intensify his effort for progress in his own body. Thus both movements for progress are simultaneous and complementary.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.04 - The Systems of Yoga
  class:The Synthesis Of Yoga
  HESE relations between the different psychological divisions of the human being and these various utilities and objects of effort founded on them, such as we have seen them in our brief survey of the natural evolution, we shall find repeated in the fundamental principles and methods of the different schools of Yoga. And if we seek to combine and harmonise their central practices and their predominant aims, we shall find that the basis provided by Nature is still our natural basis and the condition of their synthesis.
  Therefore by some it is supposed that this is not only the highest but also the one true or exclusively preferable object of Yoga.
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
  But the weakness of the system lies in its excessive reliance on abnormal states of trance. This limitation leads first to a certain aloofness from the physical life which is our foundation and the sphere into which we have to bring our mental and spiritual gains. Especially is the spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities.

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.05 - 1955
  I believed I had committed a spiritual 'error' by leaving the Ashram. But now it seems to me that this experience was necessary, for it put me glaringly in the presence of my life's Meaning and its profound Reality. In a way, I needed to 'objectify' my presence in the Ashram, to see it from the outside. Not that I believe these to be good or even bad reasons to mentally justify this flight, but I see no other reason for this departure. And I find myself here without any need to satisfy the least desire, as if all these worldly 'pleasures' no longer awaken anything at all in me. Your grace is there, surely. The only experience I have had is smoking opium. Before, I found it very refined and calming, but this time I found only stomach cramps and a joyless vapidity. It is strange, but I feel that nothing has a hold on me any longer and the only people who seem to be really living are those in the Ashram. The others, on the contrary, are only pretending and are all completely outside of life, however paradoxical that might appear.

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.05 - The Synthesis of the Systems
  class:The Synthesis Of Yoga
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  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 sadhana. 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 our 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.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.06 - 1956
  If you want to look at it as an object of curiosity, then you have only to look at it, to try to understand.

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  object:0.06 - INTRODUCTION
  Both these chapters have contributed to the reputation of St. John of the
  Cross as a consummate spiritual master. And this not only for the objective value of
  his observations, but because, even in spite of himself, he betrays the sublimity of

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  object:0.07 - 1957
  Sweet Mother,
  The conflict that is tearing me apart is between this shadowy part of a past that does not want to die, and the new light. I wonder if, rather than escaping to some desert, it would not be wiser to resolve this conflict by objectify it, by writing this book I spoke to you about.
  In the external consciousness, the impersonal and mechanical recording of what is happening and of what are the people and things that comprise both the field of action and the limitations imposed upon this action. The recording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.

0.07_-_DARK_NIGHT_OF_THE_SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  object:0.07 - DARK NIGHT OF THE SOUL

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.01 - The One Thing Needful
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.01 - The Symbol Dawn

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.02 - The Issue

01.02_-_The_Object_of_the_Integral_Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.02 - The object of the Integral Yoga
  ... the object of the 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 turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
  It is not for salvation though liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.03 - The Yoga of the King The Yoga of the Souls Release
  And subtler bodies than these passing frames,
  objects too fine for our material grasp,
  Acts vibrant with a superhuman light

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.03 - Yoga and the Ordinary Life
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine

01.04_-_Motives_for_Seeking_the_Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.04 - Motives for Seeking the Divine
  What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
  The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
  He is He. That is all about it.
  I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
  - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.04 - The Secret Knowledge
  An immortal child born in the fugitive years.
  In objects wrought, in the persons she conceives,
  Dreaming she chases her idea of him,

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness
    The infant soul in its small nursery school
    Mid objects meant for a lesson hardly learned
    Outgrow its early grammar of intellect

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:02.01 - Metaphysical Thought and the Supreme Truth

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.01 - The World-Stair

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.02 - The Kingdom of Subtle Matter
  Each line is perfect and inevitable,
  Each object faultlessly built for charm and use.
  All is enamoured of its own delight.

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.03 - The Glory and the Fall of Life
  And laurelled strengths and armed imperative mights.
  All objects there were great and beautiful,
  All beings wore a royal stamp of power.
  Her young gods yearned for the release of souls
  Asleep in objects, vague, inanimate.
  In that desolate grandeur, in that beauty bare,

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.04 - The Kingdoms of the Little Life
  There lived and longed, had wrath and joy and grief;
  A mind was there that met the objective world
  As if a stranger or enemy at its door:

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.05 - The Godheads of the Little Life
  His personal vision as impersonal fact,
  As witnesses of an objective world
  His erring sense and his instruments' artifice.
  These mobile rounds that stereotype a flux,
  These static objects in the cosmic dance
  That are but Energy's self-repeating whorls

02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:02.06 - The Integral Yoga and Other Yogas
  This Yoga aims at the conscious union with the Divine in the supermind and the transformation of the nature. The ordinary
  Yogas go straight from Mind into some featureless condition of the cosmic Silence and through it try to disappear upward into the Highest. The object of this Yoga is to transcend mind and enter into the Divine Truth of Sachchidananda which is not only static but dynamic and raise the whole being into that Truth.
  Highest, the Infinite and Eternal is not anything worth doing or recommending to anybody - is "not a very difficult stage"!
  Nothing new? Why should there be anything new? The object of spiritual seeking is to find out what is eternally true, not what is new in Time.
  It is new as compared with the old Yogas:
  (1) Because it aims not at a departure out of world and life into a Heaven or a Nirvana, 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 indispensable, but what is decisive, what is finally aimed at is the resulting descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even 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 sole sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic achievement. The thing to be gained also is the bringing in of a Power of consciousness
  (the supramental) not yet organised or active directly in earthnature, even in the spiritual life, but yet to be organised and made directly active.

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.06 - The Kingdoms and Godheads of the Greater Life
  In that intense domain of intimacy
  objects dwell as companions of the soul;
  The body's actions are a minor script,

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.07 - The Descent into Night

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness
  And wallowed in its fell abysm of might.
  These passions even objects seemed to exude, -
  For mind overflowed into the inanimate

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.09 - The Paradise of the Life-Gods

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.10 - The Kingdoms and Godheads of the Little Mind
  Magic of percept joined with concept's art
  And lent to each object an interpreting name:
  Idea was disguised in a body's artistry,
  Nourished on scraps of life and Matter's bones
  In its kennel of objective certitude.
  And yet behind it stands a cosmic might:
  Armed with her lens and measuring-rod and probe,
  She looked upon an object universe
  And the multitudes that in it live and die

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.11 - The Kingdoms and Godheads of the Greater Mind
  Man grown an image undefaced of God
  And objects the fine coin of Beauty's reign;
  But wide the terrains were those levels serve.

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.12 - The Heavens of the Ideal

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.13 - In the Self of Mind

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.14 - The World-Soul
  And needed not the splendour of a robe.
  All objects were like bodies of the Gods,
  A spirit symbol environing a soul,

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.15 - The Kingdoms of the Greater Knowledge
  There forces are great outbursts of God's truth
  And objects are its pure spiritual shapes;
  Spirit no more is hid from its own view,

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:03.01 - The Evolution of Consciousness
  Consciousness is a fundamental thing, it is the fundamental thing in existence - it is the energy, the action, the movement of consciousness that creates the universe and all that is in it
  - not only the macrocosm, but the microcosm is nothing but consciousness arranging itself. For instance when consciousness in its movement, or rather a certain stress of movement, forgets itself in the action it becomes an apparently "unconscious" energy; when it forgets itself in the form it becomes the electron, the atom, the material object. In reality it is still consciousness that works in the energy and determines the form and the evolution of form. When it wants to liberate itself, slowly, evolutionarily, out of matter, but still in the form, it emerges as life, as the animal, as man and it can go on evolving itself still farther out of its involution and become something more than mere man.

03.01_-_The_Pursuit_of_the_Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.01 - The Pursuit of the Unknowable
  object:programs (Computer Science)
  class:Computer Science

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.02 - The Adoration of the Divine Mother

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:03.02 - The Gradations of Consciousness The Gradation of Planes

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.03 - The House of the Spirit and the New Creation

03.03_-_The_Inner_Being_and_the_Outer_Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:03.03 - The Inner Being and the Outer Being

03.04_-_The_Vision_and_the_Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.04 - The Vision and the Boon

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:04.01 - The Birth and Childhood of the Flame
  On all around her than man's ignorant view.
  All objects were to her shapes of living selves
  And she perceived a message from her kin

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:04.02 - The Growth of the Flame
  She felt in her; waiting as yet for form,
  It asked for objects around which to grow
  And natures strong to bear without recoil

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:04.03 - The Call to the Quest

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:04.04 - The Quest

05.01_-_The_Destined_Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:05.01 - The Destined Meeting-Place

05.02_-_Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:05.02 - Satyavan

05.03_-_Satyavan_and_Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:05.03 - Satyavan and Savitri

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:06.01 - The Word of Fate

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:06.02 - The Way of Fate and the Problem of Pain

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.01 - The Joy of Union; the Ordeal of the Foreknowledge

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.02 - The Parable of the Search for the Soul

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.03 - The Entry into the Inner Countries

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.04 - The Triple Soul-Forces

07.05_-_The_Finding_of_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.05 - The Finding of the Soul

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.06 - Nirvana and the Discovery of the All-Negating Absolute
  Translated into the accents of a cry
  Their grasp on objects and their clasp on souls.
  The blissful sweetness of the intangible's touch;
  The objects that to us are empty air,
  Are there the stuff of daily experience
  If that retired, all objects would be extinct,
  Her private universe would cease to be,
  All moments flashes from its Timelessness,
  All objects glimmerings of the Bodiless
  That disappear from Mind when That is seen.

07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness
  No seat of feeling on which beat events
  Or objects wrought and shaped reaction's stress.

08.03_-_Death_in_the_Forest, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:08.03 - Death in the Forest

09.01_-_Towards_the_Black_Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:09.01 - Towards the Black Void
  Country was round them, strange far skies above,
  A doubting space where dreaming objects lived
  Within themselves their one unchanged idea.

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:09.02 - The Journey in Eternal Night and the Voice of the Darkness
  Which grasp externally and find to lose,
  Its object loved. So when on earth they lived
  She had felt him straying through the glades, the glades

1.001_-_The_Aim_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.001 - The Aim of Yoga
  author class:Swami Krishnananda
  The whole difficulty is that the structure of life is arranged in such a pattern that the depth of human understanding is incapable of touching its borders. We are not simply living life we are identical with life itself. One of the most difficult things to define is life itself. We cannot say what life is. It is only a word that we utter without any clear meaning before our eyes. It is an enigma, a mystery a mystery which has caught hold of us, which extracts the blood out of us every day, which keeps us restless and tantalises us, promising us satisfaction but never giving it. Life is made in such a way that there are promises which are never fulfilled. Every object in the world promises satisfaction, but it never gives satisfaction it only promises. Until death it will go on promising, but it will give nothing, and so we will die in the same way as we were born. Because we have been dying without having the promise fulfilled, we will take rebirth so that we will see if the promise can be fulfilled, and the same process is continued, so that endlessly the chain goes on in a hopeless manner. This vicious circle of human understanding, or rather human incapacity to understand, has arisen on account of the isolation of the human individual from the pattern of life.
  Knowing has been generally regarded as a process of understanding and accumulation of information, gathering intellectual or scientific definitive descriptions in respect of things. These days, this is what we call education. We gather definitions of things and try to understand the modes of their apparent functions in temporal life. This is what we call knowing, ordinarily speaking. I know that the sun is rising. This is a kind of knowledge. What do I mean by this knowledge? I have only a functional perception of a phenomenon that is taking place which I regard as the rise of the sun. This is not real knowledge. When I say, "I know that the sun is rising", I cannot say that I have a real knowledge of the sun, because, first of all, the sun is not rising it is a mistake of my senses. Secondly, the very idea of rising itself is a misconception in the mind. Unless I am static and immovable, I cannot know that something is moving. So when I say, "The sun is moving", I mean that I am not moving; it is understood there. But it is not true that I am not moving. I am also in a state of motion for other reasons which are not easily understandable. So it is not possible for a moving body to say that something else is moving. Nothing that is in a state of motion can say that something else is in motion. There is a relative motion of things, and so perception of the condition of any object ultimately would be impossible. This is a reason why scientific knowledge fails.
  All knowledge gathered through observations, whether through a microscope or telescope, in laboratories, etc., is ultimately invalid because it presupposes the static existence of the observer himself, the scientist's capacity to impartially observe and to unconditionally understand the conditions of what he observes very strange indeed, really. How does the scientist take for granted or imagine that he is an unconditioned observer and everything that he observes is conditioned? It is not true, because the observing scientist is as much conditioned by factors as the object that he observes. So, who is to observe the conditions of his own observing apparatus: his body, his senses the eyes, for example, and even the mind, which is connected to the body? Inasmuch as the observing scientist the observing individual, the knowing person is as much conditioned and limited as the object that is observed or seen, it is not possible to have ultimately valid knowledge in this world.
  All our knowledge is insufficient, inadequate, temporal, empirical ultimately useless. It does not touch the core of life. Therefore, we will find that any learned person, whatever be the depth of his learning, whatever be the greatness of his scholarship, is miserable in the end. The reason is that life is different from this kind of knowledge. It is an all-comprehensive organic being in which the knowing individual is unfortunately included, a fact which misses the attention of every person. It is not possible for anyone to observe or see or know anything, inasmuch as the conditions which describe the object of observation also condition the subject of observation. The Veda points this out in a mystical formula:tam eva viditv atimtyum eti nnya panth vidyate ayanya. Now, when it is said, by knowing 'That', every problem is solved, the Veda does not mean knowing this object or that object, or this person or that person, or this thing or that thing, or this subject or that subject it is nothing of that kind. It is a 'That' with a capital 'T', which means to say, the true object of knowledge. The true object of knowledge is to be known, and when 'That' is known, all problems are solved.
  What are problems? A problem is a situation that has arisen on account of the irreconcilability of one person, or one thing, with the status and condition of another person, or another thing. I cannot reconcile my position with your position; this is a problem. You cannot reconcile your position with mine; this is a problem. Why should there be such a condition? How is it that it is not possible for me to reconcile myself with you? It is not possible because there is no clear perception of my relationship with you. I have a misconceived idea of my relationship with you and, therefore, there is a misconceived adjustment of my personality with yours, and a misconception cannot solve a problem. The problem is nothing but this misconception nothing else. The irreconcilability of one thing with another arises on account of the basic difficulty I mentioned, that the person who wishes to bring about this reconciliation, or establish a proper relationship, misses the point of one's own vital connection underline the word 'vital' with the object or the person with which, or with whom, this reconciliation is to be effected. Inasmuch as this kind of knowledge is beyond the purview or capacity of the ordinary human intellect, the knowledge of the Veda is regarded as supernormal, superhuman: apaurusheya not created or manufactured by an individual. This is not knowledge that has come out of reading books. This is not ordinary educational knowledge. It is a knowledge which is vitally and organically related to the fact of life. I am as much connected with the fact of life as you are, and so in my observation and study and understanding of you, in my relationship with you, I cannot forget this fact. The moment I disconnect myself from this fact of life which is unanimously present in you as well as in me, I miss the point, and my effort becomes purposeless.

10.01_-_The_Dream_Twilight_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:10.01 - The Dream Twilight of the Ideal

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:10.02 - The Gospel of Death and Vanity of the Ideal

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:10.03 - The Debate of Love and Death
  Who veilst the Real with its own Idea,
  Hiding with brute objects Nature's living face,
  Masking eternity with thy dance of death,
  This universe an old enchantment guards;
  Its objects are carved cups of World-Delight
  Whose charmed wine is some deep soul's rapture-drink:
  Or if a voyager on the eternal trail,
  Its objects fluent change in its embrace
  Like waves to a swimmer upon infinite seas."

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:10.04 - The Dream Twilight of the Earthly Real
  objects are seemings and none knows their truth,
  Ideas are guesses of an ignorant god.

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.007 - Initial Steps in Yoga Practice
  author class:Swami Krishnananda
  Whenever there is repeated persistence in one given direction with reference to any chosen point of attention, we will see that some sort of success results. If a laboratory scientist is to analyse the structure of an atom, he will analyse a particular atom repeatedly by bombarding it with various kinds of light rays, but he will not go on changing the atoms today this atom, tomorrow that atom, today a hydrogen atom, tomorrow some other thing. That will not lead to success. A particular object will be taken up for consideration, observation and analysis, and a repeated attempt will be made to go deep into its structure until its mystery is revealed. So for this, great leisure is necessary, persistence is necessary, energy and willpower are necessary, and there is no need to mention that we must be free from all other outward distractions. When one takes to the practice of yoga, there should be no distraction of any pronounced nature. Minor distractions may be there, but serious distractions which will divert our attention markedly from the point of attention should not be there.

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.008 - The Principle of Self-Affirmation
  author class:Swami Krishnananda
  This is the argument of the central principle of individuality called the ego, or the asmita or ahamkara. The protection of this ego is the main function of our psychophysical individuality. Its existence and its operation have two sides or aspects of emphasis a like for certain things, and a dislike for certain other things. We may be wondering why it is that we like certain things and dislike certain things. Is there any reason behind it? The reason is not easily available, though it is available if we go a little deeper. A like, a want, a love or an affection is that pattern of the movement of our consciousness towards an external object, whose characteristics are observed by the mind for the time being to be the counterpart, the correlative of the present condition of one's individuality so much so that when the condition of our personality changes, our like or love will also change. We cannot go on loving the same thing for eternity, nor can we hate a thing for eternity.
  Loves and hatreds change when our condition changes, so that likes and dislikes, loves and hatreds are the reactions set up in respect of certain external objects by the changing pattern of our own personality or individuality. If it is summer, I like to drink water; if it is winter, I like to drink hot tea. My liking for hot tea or for cold water has some connection with what is taking place inside me in my biological and psychological personality. When there is drying up of the system due to heat, there is a need for water I would like to drink cold water. But when it is freezing cold due to the wintry atmosphere, I would like to have hot tea. So our like of hot tea and dislike of cold water in winter is caused by a peculiar condition of our body coupled with the condition of the mind, of course. In summer we would not like to drink hot tea. We would like a soda or cold water, etc., and dislike anything that is hot; we would not like to have hot coffee or hot tea in such climate. "Oh, it is so hot. I will take cold water." We dislike during summer that very thing which we liked in winter. What has happened to us? Why did we like it that day and today we dislike it? It is not because there is something wrong with tea or something wrong with water. They are the same things; nothing has happened to them. But something has happened to us. So today I like that which I disliked the other day, and today I dislike that which I liked the other day. What is the reason? The reason is us only. What has happened to us? Something has happened to us. If one can very carefully go into the deepest recesses of one's nature, one would know why loves and hatreds arise in one's mind. We project upon others, by a peculiar process called a defense-mechanism in psychoanalysis, the counterpart of our own nature. That which will not fit into our present condition is not liked by us. By 'present condition' I mean physical, biological, psychological, social everything. Anything that will fit into our present physical, biological, psychological and social condition is liked or loved by us. Anything that is outside the need of this condition is disliked; it becomes an obstacle. "I don't like it," we say. Why don't we like it? We do not know. "I don't like it; that is all." But if we are good physicians of the mind we will know why it is that we like it, and why it is that we do not like it.

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.009 - Perception and Reality
  author class:Swami Krishnananda
  The worst thing for a person would be to get involved in something and not know that it has happened, because in such a case, observation, experiment, and analysis would not be possible. There should be some sort of a possibility for objective observation by a state of mind which will act as a witness of these conditions which are to be observed. But when these conditions to be observed get identified with the witnessing consciousness itself, then observation is not possible. So, self-analysis is a very difficult process. It is a difficult process because in the self which is to be analysed, the subject and the object cannot be distinguished, and we are used to only those types and kinds of analyses where the objects of observation stand outside the subject of investigation. Self-investigation is difficult merely for this reason. One cannot know oneself, analyse oneself, study oneself, examine oneself, or treat oneself, for obvious reasons.
  Why has this situation arisen? Why this vehement affirmation of the ego, this assertion of the mind in respect of a particular condition which is passing, transitory, phenomenal? The attachment of the mind to a particular condition is the principle of egoism. Why does it happen? Why does it breed the further problems of like, dislike, love of physical life, individual life, fear of death, etc.? This happens because of a background which is still deeper than this particular psychological involvement. The very belief in the reality of externals is the cause for this calamity, because the moment we have a conviction that an object of perception is real, we have to develop a real attitude towards it. The perception of the object as something real is the beginning of the trouble. The trouble then intensifies itself as a compulsive activity towards the development of an attitude towards that object. The precondition of this attitude is egoism.
  To describe the series or the successive stages of this development there is, first, a perception of the object, such as a tree, for example, in front. I perceive an object in front of me such as a tree, and I am convinced that it is a real tree. The tree is really there; it is not an unreal perception. The existence of the tree is real. It is really there outside me. The 'outsideness' of the tree is also real. The tree is real, its externality to me is real and, therefore, I am now compelled to develop a real attitude towards it.
  Now comes the second problem. What is this real attitude that I have to develop towards it? The force that urges this real attitude towards the object is egoism. It is the breeding ground for the impulsive power which drives the consciousness out towards that object which has been regarded as real. It is not possible to merely perceive an object and have no attitude towards it, because the very consciousness of an object is the demand of the object to be recognised in a certain manner, and this recognition is called attitude. Therefore, we now have to find out the reason for this perception of the object itself.
  We are going from the lower stage to a higher stage, from the immediate experience of a concrete trouble to the causes thereof. We have a complex problem in the form of like and dislike for objects, and we want to maintain this condition of like and dislike. Therefore, there is love of life and fear of death, which, of course, requires the affirmation of the individual subject maintaining this attitude. We have now arrived at the stage where we understand that the reason behind all this psychological activity is the perception of an object as a real something, external to oneself. Why do we perceive the object? We are not deliberately, or of our own accord, perceiving the object; here also, we are forced. Ultimately we will find that everything that we do is under a compulsion. Though people parade under the notion that they are free people and they can do whatever they want, it is not so. There is no free person in this world. Everybody is a slave of an urge, a force, a compulsion that is at the back of all these psychological activities. Just as we cannot see our own back, we cannot see the existence of these forces they are behind.
  The perception of an object is caused by a subtle activity that has taken place in the cosmos itself. We have to go back to the Upanishads and texts which are akin in nature. The human mind is not made in such a way as to be able to comprehend what has happened, ultimately. This is what they call the cosmological analysis of human experience. Why do we exist at all as individuals, and then are compelled to perceive objects, and then to have to undergo all this tragedy and suffering of positive and negative attitudes, etc.? This is a mystery for the human intellect. While we may be able to understand and explain what things are like in the world, we will not be able to explain ourselves why we are what we are. Can we explain why we are what we are? "I am what I am, that is all. It has no reason behind it." But there is a reason, which is the reason behind the reason itself. Here we go back to a condition beyond human intellect. Great masters like Acharya Sankara, Ramanuja, etc. tell us that here we land in a realm where intellect should not interfere. The intellect has a boundary, and beyond that boundary, it is useless.
  The masters, whose records we have in such scriptures as the Upanishads, for example, tell us that there is a cosmic mystery behind this operation of individuality namely, the diversification of the Comic Principle. We cannot ask as to why it happened, because the intellect is interfering here. We are asking the reason why the intellect is there at all, and why individuality is there at all. That question cannot be asked because this intellect is an effect of individuality, and now we are trying to find the cause thereof. "Unbridled intellect is an obstacle," says Sankara in his commentary on the Brahma Sutras, because the intellect will insist that there is diversity. It will oblige us to accept that individuality is real, objects are real, our relationships to them must be real, and so forth. So we should not take the advice of the intellect hereafter. The mystery of cosmic manifestation, which is the diversification of the cosmic principle, is regarded as the controlling principle behind the existence and the functioning of the individual.
  To put it in modern psychological terms, a kind of cosmic schizophrenia has taken place. In schizophrenia the person does not become split, but looks like a split personality. In this condition, which sometimes is compared to a dream split of consciousness, a real isolation does not take place. This is another analogy. Our personality splits itself into the observer and the observed world in dream. But are we really split? No. Otherwise, we would not wake up as a whole individual. The perception of real objects in dream, by a real subject dreaming, and a real attitude of like, dislike, etc., which that subject projects towards the object all of this drama looking very, very real is not truly real, because if that had really taken place, there would be no waking up of the individual into a wholeness of consciousness. So this is explained only as a mystery beyond human comprehension.
  This universal condition which has ramified itself, as if in dream, into the individual segments, is the cause for the affirmation of individuality and the perception of objects, and the likes and dislikes and the sorrows of this world. Our very sorrow is due to our loss of identity with the Cosmic. Otherwise, there would be no sorrow in this world. We are suffering due to an agony felt on account of our isolation from that Cosmic of which we are a part. So, the philosophical and spiritual advice in this context is that the mystery of life cannot be explained, and the sorrow of life cannot be obviated unless the original cause is discovered and it is dealt with in a manner which is requisite. This requisite manner of dealing with the ultimate question is yoga. As I mentioned earlier, yoga is a gradual process of identification of the part with the whole.
  Ultimately it comes to this, that our perceptions are our problems. They become a problem because we pass judgements on these perceptions. Mere perceptions as they are, left alone to themselves, would be a different matter altogether. But we do not simply perceive an object and keep quiet. The moment we perceive something, we pass a judgement on it. "Oh, this is something. This is a snake." This is a perception. "Oh, it is dangerous." This is a judgement. "I have to run away from it." This is another judgement. "This is a mango." This is one judgement. "It is very sweet." This is a second judgement. "I must eat it." This is a third judgement. We go on passing judgement after judgement of various complex characters on an object of perception. So, judgements become subsequent effects of the perception of an object.
  Now, perceptions are of two kinds: real perceptions and unreal perceptions. When we perceive an object in the world, like a tree, it appears to be real; we cannot say it is unreal. Why is it real? What is the definition of reality? This is another very interesting philosophical subject. How do we know that any object is real? If we are asked how we define reality, what we mean by 'real', what is our idea? If we are asked to define reality, define the character of anything being real, we will find that it is difficult to define it. If I project my fingers and attempt to touch it, I must have a sensation of touch then it is real, isn't it? The sensation of touch should say there is a hard object, and then I say it is real. Is this the definition of reality? So we want only a sensation of hardness. The moment that sensation comes, it is real. And it has to be corroborated by the eyes; they must also say, "Yes, we are seeing a shape." The eyes can see only a shape. But how do we know that the shape is real? The fingers will tell us, "We are feeling solidity a hardness and concreteness." If it has a smell and a taste, etc., then it becomes real. We have passed judgement it is real. So, the nose should smell, the fingers should feel the concreteness and solidity, the eyes should see a shape, etc.; then, the thing is real. Is this a definition? This is a dangerous definition, but we cannot have any other definition.
  The reason behind our feeling a solidity, concreteness, hardness, etc. of an object and a shape perceived by the eyes, is because the condition of the senses which perceive and that of the mind behind the senses are on the same level as the constitution of the object. That is why we can see this world and not the heavens, for example. We cannot say that heavens do not exist; but why do we not see them? Because the constitution of the objects of the heaven is subtler than, less dense than, the constitution of our present individuality the two are not commensurate with each other. Or, to give a more concrete example, why don't we hear the music when the radio is not switched on? Somebody must be singing at the radio station now, but our ears are unable to hear; they can't hear anything because the constitution, the structure, the frequency, the wavelength of the electrical message that is sent by the broadcasting station is subtler than the constitution and the structure of the eardrum. It is not possible for the eardrum to catch it because it is gross. But if you talk, I can hear, because the sound that you make by talking is of the same level or degree of density as the capacity of the eardrum. I can hear your sound, but not the sounds of radio waves, music, or the message, because of the dissimilarity of the structure of frequency, wavelength or density of structure.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.00a - Introduction
  All the serious Orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a Buddhist Bhikku, for example, can own only nine objects his three robes, begging bowl, a fan, toothbrush, and so on. The Hindu and Mohammedan Orders have similar regulations; and so do all the important Orders of monkhood in Christianity.
  "The creative Force of the Universe" is quite ready-made.
  , a pyramid, is that Force in its geometrical form; in its biological form it is , the Yang or Lingam. Both words have the same numerical value, 831. These two words can therefore serve you as the secret object of your Work. How than can you construct the number 831?

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  object:1.00b - INTRODUCTION

1.00c_-_INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  object:1.00c - INTRODUCTION

1.00_-_Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
  object:1.00 - Foreword

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  object:1.00 - Gospel
  He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brhmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rni Rsmani and Mathur Bbu, the living presence of the Goddess Kli in the temple, and, above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
  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 Kamalknta and Rmprasd. 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, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
  And man is identical with this Reality; but under the influence of My, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.
  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 iva and akti, the Absolute and Its inscrutable Power.
  There are two stages of bhakti. The first is known as Vaidhi-Bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into Par-Bhakti, or supreme devotion, known also as Prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
  To develop the devotee's love for God, Vaishnavism humanises God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These Bhvs, or attitudes toward God, are known as nta, Dsya, Sakhya, Vtsalya, and Madhur. The rishis of the Veds, Hanumn, the cowherd boys of Vrindvan, Rm's mother Kausalya, and Rdhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  The Brhmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brhmani, on whom he had depended for three years saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totpuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing-cloth.
  The Changeless undergoes change. The sinless Pure Soul, hypnotised by Its own My, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of My and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. And this is the ultimate goal of all religions - to dehypnotize the soul now hypnotized by its own ignorance.
  The path of the Vedntic discipline is the path of negation, "Neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnna, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa Samdhi, where subject and object are alike dissolved.
  Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loincloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshinewar.
  Totpuri asked the disciple to withdraw his mind from all objects of 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 Kli, 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 Vednta and asked me to withdraw the mind completely from all objects and dive deep into the tman. 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 tman.' He grew excited and sharply said: 'What? You can't do it?
  y, the mighty weaver of the garb, is none other than Kli, the Divine Mother. She is the primordial Divine Energy, akti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vednta, and with the tman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa Samdhi are under Her jurisdiction as long as they still live on the relative plane.
  ivanth, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his Samdhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sdhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of ivanth's books. He took the Master's words literally and failed to see their real import.
  Even before Rkhl's coming to Dakshinewar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindvan. Rkhl was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshinewar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rkhl many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rkhl felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
  When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
  In the beginning of September 1885 Sri Ramakrishna was moved to ympukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  object:1.00 - Gospel Preface
  author class:Sri Ramakrishna

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  object:1.00 - INTRODUCTION
  wonderful, but greater yet and more wonderful are the heavens within you. It is these Edens that await the divine worker.2
  There are many ways to set out to work; each of us has, in fact, his or her own particular approach: for one it may be a well-crafted object or a job well done; for another a beautiful idea, an encompassing philosophical system; for still another a piece of music, the flowing of a river, a burst of sunlight on the sea; all are ways of breathing the Infinite. But these are brief moments, and we seek permanence. These are moments subject to many uncontrollable conditions, and we seek something inalienable, independent of conditions and circumstances
  a window within us that will never close again.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  object:1.00 - Main
  Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship-yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world; he who is deprived thereof, though he sit upon the dust, that dust would seek refuge with God, the Lord of all Religions.
  We see you rejoicing in that which ye have amassed for others and shutting out yourselves from the worlds which naught except My guarded Tablet can reckon. The treasures ye have laid up have drawn you far away from your ultimate objective. This ill beseemeth you, could ye but understand it. Wash from your hearts all earthly defilements, and hasten to enter the Kingdom of your Lord, the Creator of earth and heaven, Who caused the world to tremble and all its peoples to wail, except them that have renounced all things and clung to that which the Hidden Tablet hath ordained.
  O Emperor of Austria! He Who is the Dayspring of God's Light dwelt in the prison of Akka at the time when thou didst set forth to visit the Aqsa Mosque. Thou passed Him by, and inquired not about Him by Whom every house is exalted and every lofty gate unlocked. We, verily, made it a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon.
  We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed. Could ye but discover the source whence the splendour of this utterance is diffused, ye would cast away the peoples of the world and all that they possess, and would draw nigh unto this most blessed Seat of glory.
  Let none, in this Day, hold fast to aught save that which hath been manifested in this Revelation. Such is the decree of God, aforetime and hereafter-a decree wherewith the Scriptures of the Messengers of old have been adorned. Such is the admonition of the Lord, aforetime and hereafter-an admonition wherewith the preamble to the Book of Life hath been embellished, did ye but perceive it. Such is the commandment of the Lord, aforetime and hereafter; beware lest ye choose instead the part of ignominy and abasement. Naught shall avail you in this Day but God, nor is there any refuge to flee to save Him, the Omniscient, the All-Wise. Whoso hath known Me hath known the Goal of all desire, and whoso hath turned unto Me hath turned unto the object of all adoration. Thus hath it been set forth in the Book, and thus hath it been decreed by God, the Lord of all worlds. To read but one of the verses of My Revelation is better than to peruse the Scriptures of both the former and latter generations. This is the Utterance of the All-Merciful, would that ye had ears to hear! Say: This is the essence of knowledge, did ye but understand.

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  object:1.00 - Preface
  BASED on the versicle in the Song of Songs, " Thy plants are an orchard of Pomegranates ", a book entitled Pardis Rimonim came to be written by Rabbi Moses Cordovero in the sixteenth century. By some authorities this philosopher is considered as the greatest lamp in post-Zoharic days of that spiritual Menorah, the Qabalah, which, with so rare a grace and so profuse an irradiation of the Supernal Light, illuminated the literature and religious philosophy of the Jewish people as well as their immediate and subsequent neighbours in the Dias- pora. The English equivalent of Pardis Rimonim - A Garden of Pomegranates - I have adopted as the title of my own modest work, although I am forced to confess that this latter has but little connection either in actual fact or in historicity with that of Cordovero. In the golden harvest of purely spiritual intimations which the Holy Qabalah brings, I truly feel that a veritable garden of the soul may be builded ; a garden of immense magnitude and lofty significance, wherein may be discovered by each one of us all manner and kind of exotic fruit and gracious flower of exquisite colour. The pomegranate, may I add, has always been for mystics everywhere a favourable object for recon- dite symbolism. The garden or orchard has likewise pro- duced in that book named The Book of Splendour an almost inexhaustible treasury of spiritual imagery of superb and magnificent taste.

1.00_-_PREFACE, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  object:1.00 - PREFACE

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  object:1.00 - Preliminary Remarks
  subject class:Occultism
  This is the object of the usual monastic vow of poverty, chastity, and obedience. If you have no property, you have no care, nothing to be anxious about; with chastity no other person to be anxious about, and to distract your attention; while if you are vowed to obedience the question of what you are to do no longer frets: you simply obey.
  In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are getting quite good, you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: Good heavens! I must have been to sleep! or else What on earth was I meditation upon? or even What was I doing Where am I? Who am I? or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what you are doing!
  At certain times you will feel as if there were a contest between the will and the mind; at other times you may feel as if they were in harmony; but there is a third state, to be distinguished from the latter feeling. It is the certain sign of near success, the view-halloo. This is when the mind runs naturally towards the object chosen, not as if in obedience to the will of the owner of the mind, but as if directed by nothing at all, or by something impersonal; as if it were falling by its own weight, and not being pushed down.
  To sum up, we assert a secret source of energy which explains the phenomenon of Genius. 1 We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially be the uniting of subject and object. We propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects.

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Occultism
  object:1.00 - The Constitution of the Human Being
  The following words of Goethe's describe, in a beautiful manner, the starting point of one of the ways by which the constitution of man can be known: "When a person first becomes aware of the objects surrounding him, he observes them in relation to himself, and rightly so, for his whole fate depends on whether they please or displease him, attract or repel, help or harm him. This quite natural way of looking at and judging things appears to be as easy as it is necessary. Nevertheless, a person is exposed through it to a thousand errors which often cause him shame and embitter his life. A far more difficult task do those undertake whose keen desire for knowledge urges them to strive to observe the objects of nature in themselves and in their relations to each other, for they soon miss the gauge which helped them when they, as persons,
   p. 10
   regard the objects in reference to themselves personally. They lack the gauge of pleasure and displeasure, attraction and repulsion, usefulness and harmfulness; this gauge they have to renounce entirely. They should, as dispassionate and, so to speak, divine beings, seek and examine what is, and not what gratifies. Thus the true botanist should not be affected either by the beauty or by the usefulness of the plants. He has to study their structure and their relation to the rest of the vegetable kingdom; and just as they are one and all enticed forth and shone upon by the sun, so should he with an equable, quiet glance look at and survey them all and obtain the gauge for this knowledge, the data for his deductions, not out of himself, but from within the circle of things which he observes."
  The thought thus expressed by Goethe directs attention to three kinds of things. First, the objects concerning which information continually flows to man through the doors of his senses, those that he touches, smells, tastes, hears, and sees. Second, the impressions which these make on him, and which record themselves as his pleasure and displeasure, his
   p. 11
   desire or abhorrence, according as he finds one harmonious, another inharmonious, one useful, another harmful. Third, the knowledge and the experiences which he, as a so-to-speak "divine being," gains concerning the objects-the secrets of their activities and their being which unveil themselves to him.
   p. 12
   existence. A year after I go again over the same meadow. Other flowers are there. New joy arises in me through them. My joy of the former year will appear as a memory. It is in me; the object which aroused it in me is gone. But the flowers which I. now see are of the same species as those I saw the year before; they have grown in accordance with the same laws as did the others. If I have enlightened myself regarding this species and these laws, I find them again in the flowers of this year as I recognized them in those of the former year. And I shall perhaps muse as follows: "The flowers of last year are gone; my joy in them remains only in my remembrance. It is bound up with my existence alone. That, however, which I recognized in the flowers of the former year and recognize again this year, will remain as long as such flowers grow. That is something that revealed itself to me, but which is not dependent on my existence in the same way as my joy is. My feelings of joy remain in me; the laws, the being of the flowers, remain outside of me in the world."
  Through his body he is related to the objects which present themselves to his senses from without. The materials from the outer world compose this body of his; and the forces of the outer world work also in it. And just as he observes the things of the outer world with his senses, he can also observe his own bodily existence. But it is impossible to observe the soul existence in the same way. All occurrences connected with my body can be perceived with my bodily senses. My likes and dislikes, my joy and pain, neither I nor anyone else can perceive with bodily senses. The region of the soul is one which is inaccessible to bodily perception. The bodily existence of a man is manifest to all eyes; the soul existence he carries within himself as HIS world. Through the spirit, however, the outer world is revealed to him in a higher way. The mysteries of the outer world, indeed, unveil themselves in his inner being; but he steps in spirit out of himself
   p. 15

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Philosophy
  object:1.00 - The way of what is to come
    [2] The spirit of the depths forced me to say this and at the same time to undergo it against myself since I had not expected it then. I still labored misguidedly under the spirit of this time, and thought differently about the human soul. I thought and spoke much of the soul. I knew in any learned words for her, I had judged her and turned her into a scientific object. 37 I did not consider that my soul cannot be the object of my judgment and knowledge; much more are my judgment and knowledge the objects of my soul. 38
    Truly his soul lies in things and men, but the blind one seizes things and men, yet not his soul in things and men. He has no knowledge of his soul. How could he tell her apart from things and men? He could find his soul in desire itself but not in the objects of desire. If he possessed his desire, and his desire did not possess him, he would lay a hand on his soul, since his desire is the image and expression of his soul. 41
  40. In 1913, Jung called this process the introversion of the libido (On the question of psychological types, CW 6).
  41. In 1912, Jung had written, "It is a common error to judge longing in terms of the quality of the object... Nature is only beautiful on account of the longing and love accorded to it by man. The aesthetic attributes emanating therefrom apply first and foremost to the libido, which alone accounts for the beauty of nature" (Transformations and Symbols of the Libido, CW B, 147).
  42. In Psychological Types, Jung articulated this primacy of the image through his notion of esse in anima (CW 6, 66ff, 7IIff). In her diary notes, Cary Baynes commented on this passage: What struck me especially was what you said about the Bild [image] being half the world. That is the thing that makes humanity so dull. They have missed understanding that thing. The world, that is the thing that holds them rapt. Das Bild, they have never seriously considered unless they have been poets (February 8,1924, CFB).

1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.010 - Self-Control - The Alpha and Omega of Yoga
  author class:Swami Krishnananda
  This is something which goes deeper than even psychology, because all knowledge even of the mind, which is what we know as psychology is gained by an observational technique employed by the mind in an objective manner, as if it is observing somebody else, and the only thing that the mind cannot do is to know itself or to know the conditions of its own functioning. The relationships of the mind and the conditions of knowledge determine the very existence and the character of the mind, and therefore it is that we find ourselves in a helpless condition. The practice of yoga becomes all the more difficult when it deals with conditions prior to our present state of existence, when it deals with causes rather than effects, and especially causes that lie 'behind' us which are precedent to our present physical and social condition.
  The effect, which is this individuality of ours, is nothing but a spatial and temporal projection of a particular condition called the cause. The more we become externalised, the more we become spatial and temporal. The more we go towards the cause internally, the less is the pressure exerted on us by space, time and relevant conditions. But the more we proceed further and further in an external direction towards space, time and objects, the more we become automatons, more and more enslaved, more and more helpless, more and more puppets, as it were. We become more and more free and autonomous the more we withdraw ourselves from spatial and temporal conditions and tend to be what we are in our own selves. The causes of our existence as individuals are not capable of being known by the mind, because these causes drive even the mind in a particular way for its function in space and in time.
  The whole of yoga is self-control in one word, 'self-mastery' in the sense that the rays of the mind and the senses, the projecting powers of individuality, have to be brought back to their source in order that there may be consciousness of the cause. There cannot be a consciousness of the cause as long as the cause is not the object of consciousness, inasmuch as the latter is involved in the externalised activity of the mind and the senses. We cannot know an object unless the consciousness follows this cognitive act and enlivens the senses, activates them towards the object which is seen, cognised or perceived by them. On account of this engagement of consciousness through the mind and the senses in respect of objects outside and in all acts of perception and cognition, it finds no time to revert to its cause. We have no time. The consciousness cannot find time to become aware of its own background, inasmuch as it is heavily engaged and is very busy throughout the day and the night in attending to the needs of the mind and the senses in their activity of projection externally to objects. So, to become aware of the cause would be to enable the consciousness to revert itself in that direction inwardly for which purpose it has to be withdrawn, tentatively at least, in an appreciable measure, from its engagement in objective perception through the mind and the senses.
  All perceptions are, therefore, engagements of consciousness, which prevents it from knowing its own background and conditions of action, so that when we are busily engaged in the perceptions and cognitions through the mind and the senses, we cannot know our own background, and we look helpless. The necessity for self-control arises merely because of the fact that the object of our quest is inherently present in the very act of our individual experience, and it cannot be observed by the ordinary means of an academic character or a scientific nature. Here we need no instruments, no types of apparatus either for observation or knowledge, because the object here is the background of our own self. There are causes behind causes, extending one behind the other, and lying one behind the other in larger and larger expansiveness one implying the other, and one inclusive of the other. The causes that are precedent are inclusive of the causes that are succeeding, so that when we go higher up we do not lose anything that is lower, but get everything that is lower in a refined form by transcendence.
  Previously we were touching upon the nature of perceptions of objects, and these were explained as the reasons behind our attachments and aversions, our love of individual physical life and dread of death, etc. It was also discovered that self-affirmation or egoism becomes a necessary link, an intermediary between the external acts of cognition, perception, attachment, aversion etc., and the ultimate cause of the appearance of this phenomenon, of which we have no knowledge. This phenomenon was explained also as having been caused by a vast multiple manifestation of the Ultimate Reality in the form of what we may call 'located individuals', as if one is not connected with the other, so that each individual which was originally an inseparable part of the Ultimate Truth or Reality, enjoying the status of pure selfhood or subjectivity got distorted into an object of the cognitive act and perceptive action of the senses, so that it is possible to regard any person and any object in this world either as a subject from its own point of view, or as an object from another's point of view. It is this peculiar double character, or dual role, of persons and things in this world that has made life difficult. Which is the correct attitude: to regard things as subjects, or regard them as objects? Well, the correct attitude would be to regard everything as it ought to be regarded from the point of view of what it really is.
  Can we look upon anything, any person, any object for the matter of that, as something which is to be utilised as a kind of instrument in perception or cognition, or has it a status of its own? What we mean by a status of one's own is a capacity to exist by oneself, independent of external relations and dependence on others; this is the nature of subjectivity. Everyone, you and I included, has a status of one's own. It is this status that gets distorted later on into what they call egoism, pride, etc., what is called ijjat in Hindi a kind of stupid form which it has taken, though originally it was a spiritual status. Our status as pure subjects is incapable of objectification, and it is not intended to be used as a tool for another's activity or satisfaction. It is not in the nature of things to subject themselves into objects as vehicles of action and satisfaction for somebody else, because every individual, judged from its own real status, enjoys subjectivity. It is an end in itself, and not a means.
  The act of self-control is the return of consciousness to a higher selfhood from a lower one. It is a rise from self to self, we may call it from the self that is involved in externality and objectivity, to a self that is less involved in this manner a return from objectivity to subjectivity through higher and higher degrees of ascent. But this process becomes extremely difficult on account of our weddedness to the senses. We have been habituated to look at things only through the senses, and we have no other way of knowing or judging. We immediately pass a judgement on anything that is seen with the eyes it is there in such-and-such a condition, it has such-and-such a value, it is real in this percentage. Our judgement of value and reality depends, therefore, unfortunately for us, on our sense-perceptions, so that external relationships are mistaken by us as realities. A reality is not a relationship; it is an existence by itself. So, self-control is a return of consciousness from its life of relationships, to a higher form of life where relationships become less and less palpable.
  Self-control is not a pain; it is not a suffering, as people may imagine. The moment we talk of self-control, people get frightened. They think it is a kind of tapasya that is being imposed upon us contrary to the joys that we are expecting in life. Not so is the truth. The joy of self-control is greater than the joy of sense contact - very important to remember. The joy of sense-control is greater than the joy of sense contact with objects. One may ask why. The reason is that in sense contact an artificial condition is created, whereas in sense-control a real condition which is commensurate with our true nature is generated. In sense contact a condition is generated which is not commensurate with our true nature. We become sick in sense contact, and a kind of illness takes possession of us. And the distorted joy (distorted is the word to be underlined), the perverted joy reflected, limited, and distorted joy which we are supposed to acquire by every kind of sense contact, is far, far removed from the true joy of which it is the reflection, distortion, etc a state of affairs which can be known only by direct practice. There is a vast difference, as between health and disease. How unhappy one is when one is sick, and how happy one feels when one is healthy. But if we are perpetually sick and we do not know the joy of health, it is difficult to make it clear to us. What health is cannot be explained, because we have not seen what health is.

1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.012 - Sublimation - A Way to Reshuffle Thought
  author class:Swami Krishnananda
  Before we take to a positive practice in the direction of yoga, a careful calculation of the number of desires, their nature, etc., is necessary. If there are desires, what is to be done with them? Are we to fulfil them, or are we not to fulfil them? The traditional religions tell us 'don't fulfil desires'. Parents tell us 'don't fulfil desires', and so on. This is all right, as far as it goes, because generally a desire is regarded as a kind of diversion of consciousness from its own centre to an object outside. So, theoretically speaking, this instruction is all right we must control our desires and not give them a long rope. But how will we control