classes ::: physical, attribute, parts of the being, plane, parts of the being, Place, thing, element,
children :::
branches ::: physical, Physical Inspiration, physical perfection, physical training, Subtle.Physical

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:physical
object:matter
object:the Physical

  Survival?

  behaviour, action, movement, injunctions

--- NOTES
  Physical inspiration ::: a demo of moves from different disciplines, imaging physical perfection
see also ::: Life / Vital

--- OLD
  PRIMARY ::: strength, flexibility, cardio
  SECONDARY ::: coordination, balance
  MOVES
  backbend ::: gymnastics, contortion, dance, yoga
  handstand pushup ::: freestanding, against the wall

--- DISCIPLINES:
  gymnastics :::
  ballet ::: grand jete
  hatha yoga :::
  parkour:
  breakdancing:
  martial arts:
  kata-shadow boxing thing
  finger pushups
  balance training
  gardening:
  strength training - p90x
  contortionism
  juggling
  weapons training
  sensory training
time training (increasing processing speed. coordination / kendama)
  other ::: space, time, movement, stillness, change, stability, physical examination, physical education

--- SENSORY AMPLIFICATION:
  sight ::: binoculars, magnifying glass, microscope, telescope
  sound ::: stethoscope, (mind?) computer, internet

--- SENSORY REDUCTION:
  sound ::: noise cancelling headphones, noise cancelling padding for wall
  sound, body ::: isolation tank

--- SENSORY ALTERATION:
  sound ::: Relaxing Ethereal Ambient Music
  smell ::: nice smelling plants, clean air, essential oils

--- SENSORY CREATION:
  sound:instruments:digital keyboard

--- SENSORY TRAINING

--- ELEMENTS:
  air ::: air purification
  sound ::: surround sound
  smell ::: which plants smell nice? essential oils(can they be made from plants I grow?)

--- TESTING
  air for humidity,
  water for ph

--- WATER
    rain water vs tap water
    tap water: Chlorine, fluoride, bleach, harder (ph)
    rain water: softer(ph), electrolytes,

  TEMP
  hot and cold keeps things together and separates. so in effect also acts as a means of movement in elementary material

  POSTURE

  DIET/EATING:as an offering

  BREATH

  HEALTH

  ELEMENTS OF PHYSICAL PROGRESS:
  physical grace, posture

see also ::: On Education, Vital, Mental

class:physical
class:attribute
class:parts of the being
class:plane
class:parts of the being
class:Place
class:thing
class:element





see also ::: Life_/_Vital, Mental, On_Education, Vital

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [10] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Ballet
contortionism
Gymnastics
Hatha_Yoga
Kendama_(gifs)
physical
physical
physical_perfection
physical_training
Pratyahara
sense
SEE ALSO

Life_/_Vital
Mental
On_Education
Vital

AUTH

BOOKS
A_Brief_History_of_Everything
A_Treatise_on_Cosmic_Fire
Awaken_the_Giant_Within
City_of_God
Enchiridion_text
Essays_In_Philosophy_And_Yoga
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
On_Education
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Savitri
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
The_Archetypes_and_the_Collective_Unconscious
The_Diamond_Sutra
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
Theosophy
The_Republic
The_Seals_of_Wisdom
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Toward_the_Future
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III

IN CHAPTERS TITLE
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.03_-_Physical_Education
1.08_-_Independence_from_the_Physical
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.1.4_-_The_Physical_Mind_and_Sadhana
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1958-09-10_-_Magic,_occultism,_physical_science
2.3.08_-_The_Physical_Consciousness
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
7.06_-_The_Body_(the_Physical)

IN CHAPTERS CLASSNAME
1.03_-_Physical_Education

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.03_-_Mystic_Poetry
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-06-09
0_1956-05-02
0_1956-08-10
0_1956-09-12
0_1957-07-03
0_1957-10-17
0_1957-11-12
0_1957-12-21
0_1958-01-01
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-25
0_1958-03-07
0_1958-05-01
0_1958-05-10
0_1958-06-06_-_Supramental_Ship
0_1958-08-08
0_1958-08-29
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-12-15_-_tantric_mantra_-_125,000
0_1959-01-06
0_1959-01-14
0_1959-01-27
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-21
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-06-04
0_1959-06-07
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-03-03
0_1960-04-07
0_1960-04-20
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-07
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-15
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-09-20
0_1960-10-11
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-17
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-21
0_1961-03-27
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-06-06
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-09-10
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-16a
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-02-03
0_1962-02-06
0_1962-02-13
0_1962-02-24
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-04-03
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-14
0_1962-08-18
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-17
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-22
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-23
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-25
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-06-03
0_1963-06-08
0_1963-06-15
0_1963-06-19
0_1963-07-03
0_1963-07-06
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-18
0_1963-09-25
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-30
0_1963-12-14
0_1963-12-21
0_1963-12-25
0_1964-01-15
0_1964-01-25
0_1964-02-05
0_1964-02-22
0_1964-02-26
0_1964-03-07
0_1964-03-11
0_1964-03-25
0_1964-03-31
0_1964-04-08
0_1964-05-14
0_1964-07-18
0_1964-07-22
0_1964-08-05
0_1964-08-14
0_1964-08-15
0_1964-08-22
0_1964-08-26
0_1964-09-16
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-28
0_1965-01-12
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-17
0_1965-04-21
0_1965-04-28
0_1965-05-05
0_1965-05-08
0_1965-05-19
0_1965-05-29
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-07-07
0_1965-07-10
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-08-18
0_1965-08-21
0_1965-08-31
0_1965-09-15a
0_1965-09-25
0_1965-10-10
0_1965-10-20
0_1965-10-27
0_1965-11-06
0_1965-11-20
0_1965-11-23
0_1965-12-10
0_1965-12-31
0_1966-01-14
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-16
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-04-16
0_1966-05-18
0_1966-06-02
0_1966-06-15
0_1966-06-25
0_1966-06-29
0_1966-07-09
0_1966-07-30
0_1966-08-03
0_1966-08-31
0_1966-09-03
0_1966-09-14
0_1966-09-17
0_1966-09-28
0_1966-09-30
0_1966-10-12
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-15
0_1966-11-26
0_1966-12-07
0_1966-12-14
0_1966-12-17
0_1966-12-31
0_1967-01-09
0_1967-01-11
0_1967-01-14
0_1967-01-18
0_1967-01-21
0_1967-01-25
0_1967-02-08
0_1967-03-02
0_1967-03-04
0_1967-03-07
0_1967-03-29
0_1967-04-03
0_1967-04-05
0_1967-04-12
0_1967-04-19
0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-06-07
0_1967-06-14
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-08-02
0_1967-08-30
0_1967-10-04
0_1967-10-11
0_1967-10-19
0_1967-10-30
0_1967-11-22
0_1967-11-29
0_1967-12-06
0_1968-01-06
0_1968-01-12
0_1968-01-24
0_1968-02-03
0_1968-02-14
0_1968-02-28
0_1968-03-16
0_1968-03-20
0_1968-03-27
0_1968-04-03
0_1968-04-17
0_1968-04-20
0_1968-05-04
0_1968-05-18
0_1968-05-22
0_1968-06-03
0_1968-06-15
0_1968-06-26
0_1968-06-29
0_1968-07-10
0_1968-07-13
0_1968-07-17
0_1968-07-20
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-16
0_1968-10-19
0_1968-10-26
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-23
0_1968-12-21
0_1969-01-01
0_1969-01-04
0_1969-01-15
0_1969-01-22
0_1969-02-01
0_1969-02-05
0_1969-02-19
0_1969-03-12
0_1969-03-19
0_1969-04-02
0_1969-04-09
0_1969-04-16
0_1969-04-26
0_1969-05-03
0_1969-05-10
0_1969-05-17
0_1969-05-21
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-20
0_1969-08-27
0_1969-08-30
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-10-01
0_1969-10-08
0_1969-10-18
0_1969-10-25
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-12-03
0_1969-12-10
0_1969-12-20
0_1970-01-07
0_1970-01-17
0_1970-01-31
0_1970-02-18
0_1970-03-04
0_1970-03-07
0_1970-03-14
0_1970-03-18
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-11
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-09
0_1970-05-13
0_1970-05-20
0_1970-05-27
0_1970-06-17
0_1970-07-01
0_1970-07-04
0_1970-07-11
0_1970-07-18
0_1970-08-05
0_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-19
0_1970-09-30
0_1970-10-21
0_1970-12-02
0_1971-01-11
0_1971-01-16
0_1971-01-17
0_1971-04-01
0_1971-04-07
0_1971-05-08
0_1971-05-22
0_1971-06-05
0_1971-06-12
0_1971-06-23
0_1971-07-10
0_1971-07-14
0_1971-07-31
0_1971-08-14
0_1971-08-18
0_1971-08-21
0_1971-09-01
0_1971-09-04
0_1971-09-14
0_1971-09-15
0_1971-10-13
0_1971-10-16
0_1971-10-27
0_1971-11-10
0_1971-11-27
0_1971-12-01
0_1971-12-04
0_1971-12-11
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1972-01-08
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-29
0_1972-02-01
0_1972-02-02
0_1972-02-09
0_1972-02-23
0_1972-02-26
0_1972-03-10
0_1972-03-22
0_1972-03-25
0_1972-03-29b
0_1972-04-05
0_1972-04-06
0_1972-04-26
0_1972-05-27
0_1972-06-10
0_1972-07-26
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-30
0_1972-09-13
0_1972-10-07
0_1972-10-25
0_1972-11-22
0_1972-12-10
0_1972-12-20
0_1973-01-10
0_1973-02-08
0_1973-02-18
0_1973-03-10
0_1973-03-28
0_1973-04-14
0_1973-05-05
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_The_Shakespearean_Word
02.05_-_Robert_Graves
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.08_-_The_Basic_Unity
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.12_-_Mysticism_in_Bengali_Poetry
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.07_-_Brahmacharya
03.07_-_The_Sunlit_Path
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_The_Language_Problem_and_India
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.03_-_Bypaths_of_Souls_Journey
05.03_-_The_Body_Natural
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.12_-_The_Soul_and_its_Journey
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.24_-_Process_of_Purification
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.15_-_Ever_Green
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.03_-_This_Expanding_Universe
07.04_-_The_World_Serpent
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.25_-_Prayer_and_Aspiration
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.05_-_Will_and_Desire
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.17_-_Psychological_Perfection
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.28_-_Prayer_and_Aspiration
08.32_-_The_Surrender_of_an_Inner_Warrior
08.34_-_To_Melt_into_the_Divine
09.01_-_Prayer_and_Aspiration
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.14_-_Education_of_Girls
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_Cycles_of_Creation
10.02_-_Beyond_Vedanta
10.03_-_Life_in_and_Through_Death
10.05_-_Mind_and_the_Mental_World
1.007_-_Initial_Steps_in_Yoga_Practice
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_INTRODUCTORY_REMARKS
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.17_-_Miracles:_Their_True_Significance
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Isha_Upanishad
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Divine_and_The_Universe
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_King_of_the_Wood
1.01_-_THE_OPPOSITES
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_Isha_Analysis
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Pit
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Invocation_of_Tara
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Physical_Education
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_YIBHOOTI_PADA
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Body,_Soul_and_Spirit
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Dharana
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Morality_and_War
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Prayer
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
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_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_NEW_SPIRIT
1.05_-_The_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Primary_Data_of_Being
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
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
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
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Guardian_of_the_Threshold
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.02_-_Creation_by_the_Word
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_FAITH_IN_MAN
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Superconscient
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Postscript
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Suprarational_Beauty
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
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
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_M._AT_DAKSHINEWAR
1.17_-_SUFFERING
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_The_Ascending_Series_of_Substance
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.4.04_-_The_Divine_Superman
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.35_-_The_Tao_2
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.47_-_Lityerses
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.59_-_Geomancy
1.60_-_Between_Heaven_and_Earth
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.69_-_Farewell_to_Nemi
1.70_-_Morality_1
17.11_-_A_Prayer
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.78_-_Sore_Spots
1.83_-_Epistola_Ultima
1913_06_15p
1914_01_04p
1914_02_11p
1914_02_27p
1914_03_06p
1914_03_09p
1914_03_13p
1914_03_17p
1914_05_09p
1914_05_15p
1914_05_27p
1914_06_03p
1914_07_10p
1914_07_11p
1914_08_09p
1914_08_31p
1914_09_04p
1914_09_25p
1914_10_07p
1914_10_12p
1914_11_03p
1915_02_15p
1915_04_19p
1915_11_26p
1916_12_14p
1916_12_21p
1916_12_26p
1917_01_04p
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-21_-_The_Mother_of_Dreams
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1953-04-15
1953-04-29
1953-05-06
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-22
1953-07-29
1953-08-05
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-08_-_Stages_between_man_and_superman
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_21
1958_11_28
1960_01_05
1960_01_20
1960_01_27
1960_02_03
1960_05_04
1960_07_13
1960_11_12?_-_49
1961_01_28
1961_04_26_-_59
1961_05_04_-_60
1961_05_22?
1962_01_12
1962_02_27
1962_05_24
1962_10_12
1963_01_14
1963_03_06
1963_08_10
1963_11_04
1964_02_05_-_98
1964_03_25
1964_09_16
1965_01_12
1965_05_29
1965_12_26?
1966_07_06
1969_08_05
1969_08_09
1969_08_28
1969_08_30_-_139
1969_09_04_-_143
1969_11_08?
1969_11_15
1969_12_26
1970_01_03
1970_01_17
1970_01_23
1970_02_12
1970_03_06?
1970_03_11
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_25
1970_05_03?
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_Happy_Dust
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hs_-_Naked_in_the_Bee-House
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jlb_-_Shinto
1.jlb_-_When_sorrow_lays_us_low
1.jr_-_Because_I_Cannot_Sleep
1.kbr_-_The_Swan_flies_away
1.mb_-_No_one_knows_my_invisible_life
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Cleon
1.rt_-_The_Homecoming
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_The_Fountain
1.sjc_-_Without_a_Place_and_With_a_Place
1.srm_-_The_Marital_Garland_of_Letters
1.whitman_-_Great_Are_The_Myths
1.ww_-_A_Complaint
1.ww_-_Cooling_Off
1.ww_-_Drifting_on_the_Lake
1.ww_-_Living_in_the_Mountain_on_an_Autumn_Night
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.05_-_Act_III:_The_Return
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Yoga
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_Renunciation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Religion_of_Tomorrow
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
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_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
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_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.06_-_On_The_Brink(3)
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_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_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
27.01_-_The_Golden_Harvest
27.05_-_In_Her_Company
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_INTRODUCTION
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_Towards_the_Future
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Divine_Personality
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Of_Silence_and_Secrecy
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Of_Our_Lady_Babalon
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.16.2_-_Of_the_Charge_of_the_Spirit
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.03_-_The_Delight_of_Works
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
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
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.07_-_Psychic_Joy
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.08_-_Overmind_Experiences
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2.12_-_Living_in_a_Higher_Plane
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.06_-_Supermind_in_the_Evolution
5.08_-_ADAM_AS_TOTALITY
5.1.01_-_Terminology
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.06_-_SELF-KNOWLEDGE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_The_Heart
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.07_-_The_Subconscient
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Big_Mind_(non-dual)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
DM_2_-_How_to_Meditate
DS2
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Gorgias
Guru_Granth_Sahib_first_part
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
Meno
MMM.01_-_MIND_CONTROL
P.11_-_MAGICAL_WEAPONS
Phaedo
r1909_06_24
r1911_02_09
r1912_01_15
r1912_01_16
r1912_01_22
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r1912_11_12
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r1912_11_15
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r1912_11_29
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Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium_translated_by_B_Jowett
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Immortal
The_Last_Question
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Theologians
The_Zahir
Timaeus

PRIMARY CLASS

attribute
element
exercise
parts_of_the_being
perfection
physical
Place
plane
thing
training
SIMILAR TITLES
physical
Physical Inspiration
physical perfection
physical training
Subtle.Physical

DEFINITIONS


TERMS STARTING WITH

physical addressing ::: (networking) The low level addressing scheme used on Ethernet. The 48-bit destination Ethernet address in a packet is compared with the receiving node's Ethernet address.Compare Internet address. (1994-12-23)

physical addressing "networking" The low level addressing scheme used on {Ethernet}. The 48-bit destination {Ethernet address} in a {packet} is compared with the receiving node's Ethernet address. Compare {IP address}. (1994-12-23)

physical address "memory management" The address presented to a computer's main memory in a {virtual memory} system, in contrast to the {virtual address} which is the address generated by the {CPU}. A {memory management unit} translates virtual addresses into physical addresses. (1995-03-31)

physical address ::: (memory management) The address presented to a computer's main memory in a virtual memory system, in contrast to the virtual address which is the address generated by the CPU. A memory management unit translates virtual addresses into physical addresses. (1995-03-31)

physical and its energies, — all that Nature has not put into visi- ble operation on the surface ; It pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplift- ing, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiri- tual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in Its own way an occultism ; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supra- physical knowledge Is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

physical ::: a. --> Of or pertaining to nature (as including all created existences); in accordance with the laws of nature; also, of or relating to natural or material things, or to the bodily structure, as opposed to things mental, moral, spiritual, or imaginary; material; natural; as, armies and navies are the physical force of a nation; the body is the physical part of man.
Of or pertaining to physics, or natural philosophy; treating of, or relating to, the causes and connections of natural


physical bhoga ::: physical ananda, or any of its forms, in the state of bhoga (the second stage of bhukti), where the seizing of the rasa in things is made concrete by the participation of the pran.a bringing in "the full sense of life and the occupying enjoyment by the whole being".

physical bhukti ::: bhukti in the physical body or sthūla deha, consisting of physical ananda in its five forms (kamananda, vis.ayananda, tivrananda, raudrananda and vaidyutananda) with the corresponding forms of bhoga and rasagrahan.a..

physical consciousness ::: the physical mind, the physical vital as well as the body consciousness proper.

physical file "file system" A low-level view of the physical characteristics of a {file}, such as its location on a {disk} or its physical structure, for example, whether indexed or sequential. (2004-12-23)

physical file ::: (file system) A low-level view of the physical characteristics of a file, such as its location on a disk or its physical structure, for example, whether indexed or sequential.(2004-12-23)

physicalism ::: The metaphysical position asserting that everything that exists has one or more physical properties; that is, that there are no kinds of things other than physical things. In contemporary philosophy, physicalism is most frequently associated with the philosophy of mind, in particular the mind-body problem, in which it holds that the mind is a physical thing in some sense. Physicalism is also called "materialism", but the term "physicalism" is preferable because it has evolved with the physical sciences to incorporate far more sophisticated notions of physicality than matter; for example, wave/particle relationships and unseen, non-material forces.

physical "jargon" The opposite of {logical} in its jargon sense. Compare {real}, {virtual}, and {transparent}. It is said that what you can touch and see is real; what you can see but not touch is virtual; what you can touch but not see is transparent; and what you can neither touch nor see is probably imaginary. (2001-10-26)

physical ::: (jargon) The opposite of logical in its jargon sense. Compare real, virtual, and transparent.It is said that what you can touch and see is real; what you can see but not touch is virtual; what you can touch but not see is transparent; and what you can neither touch nor see is probably imaginary.(2001-10-26)

physical layer "networking" Layer one, the lowest layer in the {OSI} seven layer model. The physical layer encompasses details such as electrical and mechanical connections to the network, transmission of {binary} data as changing voltage levels on wires or similar concepts on other connectors, and {data rates}. The physical layer is used by the {data link layer}. Example physical layer {protocols} are {CSMA/CD}, {token ring} and bus. (2004-06-29)

physical layer ::: (networking) Layer one, the lowest layer in the OSI seven layer model. The physical layer encompasses details such as electrical and mechanical connections to the network, transmission of binary data as changing voltage levels on wires or similar concepts on other connectors, and data rates.The physical layer is used by the data link layer.Example physical layer protocols are CSMA/CD, token ring and bus.(2004-06-29)

physically ::: adv. --> In a physical manner; according to the laws of nature or physics; by physical force; not morally.
According to the rules of medicine.


physical memory address {physical address}

physical memory "memory management" The memory hardware (normally {RAM}) installed in a computer. The term is only used in contrast to {virtual memory}. (1996-03-23)

physical memory ::: (memory management) The memory hardware (normally RAM) installed in a computer. The term is only used in contrast to virtual memory. (1996-03-23)

physical mind

physical nature ::: not the body alone, but the whole physical mind, vital, material nature.

physical nature of man which not only became a

physical (physiological) dependence: a state where the body has adapted to and has become dependent on drugs, and sudden absence can result in withdrawal.

physical self ::: the physical conscious being; the material being; annamaya purusa.

physical siddhi ::: the siddhi of the sarira catus.t.aya or of any of its members; any of the siddhis of the body which "although belonging to the dharma of the vijnana . . . act in the body and are strictly part of the physical siddhi", forming the basis of utthapana.

physical. The Mother’s force caa work through both together.

physical ::: The Mother: “The physical is the concrete domain that crystallises and defines the thoughts, the movements of the vital, etc. It is a solid foundation for action.” Words of the Mother, MCW Vol. 15.

physical ::: the Mother: "The physical is the concrete domain that crystallises and defines the thoughts, the movements of the vital, etc. It is a solid foundation for action.” Words of the Mother, MCW Vol. 15.

physical (the) ::: the physical consciousness and body.

physical vital ::: the part of the vital that is turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane.

Physical body: The material, perishable, gross body which is destroyed at death.

Physical Body The most material sheath or instrument used by the forces manifesting as the human composite nature. This body is the evolutionary product of the inner man’s experience during vast ages of time in and through all the kingdoms of nature. Thus the reimbodying ego, having acquired knowledge of the earth’s manifesting forms and forces, combines or correlates the principles and products of the mineral and vegetal life-atoms in its animal body, while evolving through its human incarnations. The atoms of a person’s body which are dispersed on earth at death, are karmically drawn to him again in the next life. As the quality of his own thought and feeling has been impressed upon these atoms, their automatic magnetic return to him insures the justice of his self-made physical heredity.

Physical capital - The stock of equipment and structures that are used to produce goods and services.

PHYSICAL CHANGE. ::: The physical consciousness has to become balanced, tilled with light and force from above, made conscious and responsive.

PHYSICAL CONSCIOUSNESS CENTRE. ::: Vide Muladhara.

PHYSICAL CONSCIOUSNESS Physical consciousness (49) is the lowest kind of consciousness. Man&

Physical consciousness ::: There is the universal physical cons- ciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper ; we have a vital-physical part in us

PHYSICAL CONTACT. ::: No spiritual man who acts dyna- mically is limited to physical contact ; the idea that physical contact through writing, speech, meeting is indispensable to the action of the spiritual force is self-contradictory, for then it

Physical death is the dissolution of the physical form ; but all form does not disappear by death.

Physical essence: (or physical composition in Scholasticism) Consists in the composition of the parts by which that composite truly is. Of these parts, that which indifferently constitutes this or that, is called matter, as the body in man, but that which determines and perfects matter is called form, as soul. -- H.G.

PHYSICAL EXERCISE. ::: It is very necessary to keep off tamas. Physical tamas in its roots can be removed only by the descent and the transformation, but physical exercise and regu- lar activity of the body can always prevent a tamasic condition from prevailing in the body.

Physical fatigue in sSdhana ::: It may come from ( 1 ) receiv- ing more than the physical is ready to assimilate. The cure is then quiet rest in conscious immobility receiving the forces but not for any other purpose than tbe recuperation of the strength and energy. (2) It may be due to the passivity taking the form of inertia ; inertia brings the consciousness dotvn towards the ordinary physical level which is soon fatigued and prone to tamas. The cure here is to get back into the true consciousness and to rest there, not in inertia. (3) It may be due to mere overstrain of the body — not giving enough sleep or repose. The body is the support of the yoga, but its energy is not inexhaustible and needs to be husbanded ; it can be kept up by drawing on the universal vital Force but that reinforcement too has its limits.

PHYSICAL FATIGUE. ::: It may come from receiving more than the physical is ready to assimilate. It may be due to the passivity taking the form of inertia ; inertia brings the consciousness down towards the ordinary physical level which is soon fatigued and prone to tamas. It may be due to mere oveistrain of the body — not giving it enough sleep or repose,

Physical inventory (stock-take) - Is determining the quantity of inventory on hand through an inventory count (i.e., quantity, weight).

Physicalism: The thesis, developed within Scientific Empiricism (q.v., , II B), that every descriptive term in the language of science (in the widest sense, including social science) is connected with terms designating observable properties of things. This connection is of such a kind that a sentence applying the term in question is intersubjectively (q.v.) confirmable by observations (see Verification). The application of physicalism to psychology is the logical basis for the method of behaviorism (q.v.). See papers by O. Neurath, R. Carnap, C. G. Hempel, in Erkenntnis, 2, 1931; 3, 1932; 4, 1934; Scientia 50, 1931; Rev. de Synthese 10, 1935; Phil. Science 3, 1936; S. S. Stevens in Psych. Bull. 36, 1939. -- R.C.

PHYSICALISM The view that limits its understanding of reality to the physical world and so tries to explain all reality within the limits of physical reality.

This view has been called philosophical or scientific materialism. More properly it ought to be called physicalism, since it took into account physical matter only, and there is a whole series of ever higher material worlds.

The physicalist is wrong in assuming that the visible world is the only existing one, that organisms are the only forms of life, that the organism&


PHYSICALIST Term referring to two different things:

Physicality ::: The property of reality that imparts a physical presence upon the mind; a stability of form that allows for greater expression and introspection to occur. This is a tremendously complicated illusion formed by the mind on its journey from noumenal reality through increasingly complex dualistic layers of Itself. One system that models the causal journey of Consciousness toward greater complexity is the Kabbalah. See also Maya.

PHYSICAL MIND. ::: That part of the mind which is concerned with the physical things only ; it depends on the sense-mind, sees only objects, exiemol actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.

PHYSICAL. ::: No doubt the physical is an obstinate obstacle, but it must be enlightened, persuaded, pressed even to change, but not oppressed or violently driven.

PHYSICAL OPENING. ::: The opening of the physical and the subconscient always takes a long time as it is a thing of habits and constant repetition of the old movements, obscure and stiff and not plastic, yielding only little by little. The physical mind can be more easily opened and converted than the rest but the vital-physical and the mental-physical arc obstinate. The old things are always recurring there without reason and by force of habit. Much of the vital-physical and most of the material are in the subconsciencc or depend upon it. U needs a strong and sustained action to progress there.

Physical Organs Natural history reveals that the organs of the body acquire a greater individual importance, and in some cases occupy a larger proportion of the organism, as we ascend from the lower to the higher animal forms. G. de Purucker points out that “Every one of the organs of the human physical body, both collectively and distributively, is the organic representative in man’s physical sheath or body of one part or portion of his complex inner and invisible constitution. . . . every one of the monadic centers in man’s being . . . has its own corresponding organ in the physical body, each such organ functioning in the body as much as it can according to the characteristic or type-activity of its inner and invisible cause. Thus the heart, the brain, the liver, the spleen, etc., is, each one, the expression on the physical plane and in the human physical body of a corresponding consciousness-center in the invisible constitution of the sevenfold man” (ET 518 3rd & rev ed).

Physical or predicamental (q.v.) -- opposed to substance (q.v.) -- that whose nature it is to exist not in itself but in some subject; as figure, quantity, manner.- -- H.G.

Physical, Physicalization The physical plane of matter is that one of the many planes in universal nature which is coordinated with our physical senses; and the physical plane of consciousness is therefore the plane on which our consciousness functions when we are using those senses. It is characterized by the familiar qualities which science studies under the name of properties of matter. In order to understand biological evolution, it is necessary to admit the existence of the next plane above — the astral plane. The passage of the astral prototypes of organisms from the astral plane to the physical is called physicalization. Differentiation on the physical plane is caused by the psychological and astral life-agents acting in the protyle of the physical plane. Temporary and abnormal physicalization takes place in a spiritualistic materialization.

Physical Plane ::: Also Assiah. One of the Four Worlds as part of the Kabbalistic map of reality. A realm of reality that we perceive as solid and as solely real. The Physical Plane is a complex superposition of the three planes above it that serves as a foundationally stable lens through which Source Consciousness experiences reality. Exists along the Middle Pillar in respect to the Kabbalah. See also Malkuth and Physicality.

PHYSICAL SELF Human monad that has its consciousness concentrated on physical reality and small activation of emotional and mental consciousness. Also called physicalist.

Physical Sequential "file format" (PS, QSAM, Queued Sequential Access Method) The simplest {data set} on an {IBM} {mainframe}. Sequential files can only be read or written from the beginning: they do not support {random access}. [Why "Queued"?] (2003-12-05)

Physical Sequential ::: (file format) (PS, QSAM, Queued Sequential Access Method) The simplest data set on an IBM mainframe. Sequential files can only be read or written from the beginning: they do not support random access.[Why Queued?](2003-12-05)

Physical space is said to have six directions, the four cardinal points plus the zenith and nadir; or eight directions given by the axes joining the opposite corners of a cube. The six and the eight combine in the cube and octahedron. Nothing in the definition of geometrical space excludes the possibility of other spatial constructions, coexistent with our space and interblended with it and with each other. This helps in understanding such matters as chains of globes — which, when we attempt to represent them by drawn diagrams, seem so confusing and contradictory — and the manner in which other planes of consciousness and of objectivity may be related to the physical.

Physical things have a consciousness within them which feels and responds to care and is sensitive to careless touch and rough handling.

Physical Transport Network "communications" (PTN) The actual {hardware} through which data transfer devices are connected. {Virtual Circuits} may be leased by the owner of the physical network to organisations which cannot afford the high costs of laying long distance cable. (2003-11-23)

Physical Transport Network ::: (communications) (PTN) The actual hardware through which data transfer devices are connected.Virtual Circuits may be leased by the owner of the physical network to organisations which cannot afford the high costs of laying long distance cable.(2003-11-23)

PHYSICAL WORLD Atomic world 49 in the cosmos and solar system. Within the planets it is divided into two molecular worlds: the physical etheric world (49:2-4) and the visible world (49:5-7).


TERMS ANYWHERE

1. A physical likeness or representation of a person, animal, or thing, photographed, painted, sculptured, or otherwise made visible. 2. A mental representation; idea; conception. 3. Form; appearance; semblance. 4. A type; embodiment. 5. An idol or representation of a deity. 6. A person or thing that resembles another closely; counterpart, double or copy. 7. A concrete representation, as in art, literature, or music, that is expressive or evocative of something else. images, image-face.

1. The active opposition or mutual hostility of two opposing forces, physical or mental. 2. An opposing force, principle, or tendency.

1. The act, power or property of appealing, alluring, enticing or inviting. 2. A thing or feature which draws by appealing to desires, tastes, etc. 3. The action of a body or substance in drawing to itself, by some physical force, another to which it is not materially attached; the force thus exercised. attractions.

"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

“A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos;—this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

ACCIDENT. ::: There is no such thing as a mere accident. There is some - perhaps a slight - unconsciousness in the physical and it is taken advantage of by these small beings of the vital physical plane, who are more mischievous than consciously hostile.
It has often been seen that when an accident takes place at a particular spot, there is a tendency for some time for other accidents to happen there. There is the same tendency with suicides at a particular place. It is a sort of powerful formation that remains there with or without a vital being (spirit) in charge of the’ formation.


A certain amount of sclf-defence is necessary, so that the consciousness may not be puIJed down or out constantly info the ordinary atmosphere or the physical strained by being forced into activities that have become foreign to you.

ache ::: a continuous or abiding pain, in contrast to a sudden or sharp one. Used of both physical and mental sensations.

— active only when driven by an energy, otherwise inactive and immobile. When one first falls into direct contact with this level, the feeling in the body is that of inertia and immobility, in the vital-physical exhaustion or lassitude, in the physical mind absence of prakasa and pravrtti* or only the most ordinary thoughts and impulses. Once it is illumined, the advantage is that the sub-conscient becomes conscient and this removes a very fucidamfintal obstacle from the sadhana.

ADHARA. ::: The containing system composed of the five sheaths of the five principles constituting the physical, vital, mental, supramental and spiritual being.

“A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine—none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” Letters on Yoga

A dynamic Intuitive conviction In the inner being of the truth of supersensible things which cannot be proved by any physical evidence but which are a subject of experience.

"All change must come from within with the felt or the secret support of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga

“All change must come from within with the felt or the secret support of the Divine Power; it is only by one’s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga

:::   ". . . all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word ‘plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles.” The Life Divine

“… all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word ‘plane’ suggests, a different level in the scale of being and adopt a different system and ordering of its principles.” The Life Divine

All these centres are in the middle of the body ; they are supposed, to 'be attached to the spinal chord; but in fact all these things are. in the subtle body, (hough one has the feeling of their activities as if In the physical body when the conscious- ness is awake.

All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga

“All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement.

Amal: “I believe the reference is to the outward-gazing ‘physical’ mind and its triple activity as described in the passage.”

Amal: “The reference seems to be to the vital being in the first place—the vital being in its destructive aspect—and then to the physical being. The physical being is suggested by the fact of the snake always moving in continuous contact with the earth.”

ANANDA. ::: Delight; essential principle of delight; bliss; spiritual ecstasy; the bliss of the Spirit which is the secret source· and support of all existence.
Ānanda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
It is the Divine Bliss which comes from above. It is not joy or pleasure, but something self-existent, pure and quite beyond what any joy or pleasure can be.
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it.
It can come not only with its fullest intensity but with a more enduring persistence when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ānanda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which Ānanda can spread itself and in its turn become an enduring part of the consciousness and the nature.
Ānanda (ascension into) ::: It is quite impossible to ascend to the real Ānanda plane (except in a profound trance), until after the supramental consciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ānanda consciousness on any level. This consciousness, wherever it is felt, is a derivation from the Ānanda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
Ānanda (divine) in the physical ::: self-existent in its essence, its manifestation is dependent only on an inner union with the Divine.
Ānanda (of the Brahman) ::: there is an absoluteness of immutable ecstasy in it, a concentrated intensity of silent and inalienable rapture.


Ananda in the consciousness, their workings there, the realisation of the divine or spiritual love, the perception of on€’s own psy- chic being, the discovery of one’s own true mental being, true wtal being, true physical being, the realisation of the overmind or the Supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action on it to change that lower nature. These things also are often called experiences when they only come in flashes, snatches or rare visitations ; they are spoken of as full realisa- tions only when they become very positive or frequent or con- tinuous or normal.

"And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

“And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

Animal ::: Nolini: “The Animal is the vital-physical consciousness personified.”

ANNAKOSA. ::: Sheath of the material consciousness.
annam ::: Matter. annamaya
puruṣa ::: physical conscious being; physical consciousness in man; materialised soul.


APANA. ::: ANNAKOSA. ::: Sheath of the material consciousness.
annam ::: Matter. annamaya
puruṣa ::: physical conscious being; physical consciousness in man; materialised soul.


ASANA. ::: Fixed posture habituating the body to certain attitudes of immobility. The system of Asana has at its basis two profound ideas ::: control by physical immobility, power by immobility.
The sitting motionless posture is the natural posture for concentrated meditation - walking and standing are active conditions. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best position for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why yogis always sit in an āsana. One can accustom oneself to meditate walking. standing, lying but sitting is the first natural position.


ASCENT AND DESCENT. ::: The practice of this yoga is double ::: one side is of an ascent of the consciousness to the higher planes, the other is that of a descent of the power of the higher planes into the earth-consciousness so as to drive out the Power of darkness and ignorance and transform the nature.
All the consciousness in the human being who is the mental embodied in living matter has to rise so as to meet the higher consciousness; the higher consciousness has also to descend into mind, into life, into matter.
To ascend is easier than to bring down ; the higher consciousness gets entangled and impeded in the physical and the mind and vital.


ascent ::: Sri Aurobindo: "The ascent or the upward movement takes place when there is a sufficient aspiration from the being, i.e., from the various mental, vital and physical planes.” *Letters on Yoga

ascent ::: “The ascent or the upward movement takes place when there is a sufficient aspiration from the being, i.e., from the various mental, vital and physical planes.” Letters on Yoga

::: "As for immortality, it cannot come if there is attachment to the body, — for it is only by living in the immortal part of oneself which is unidentified with the body and bringing down its consciousness and force into the cells that it can come. I speak of course of yogic means. The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functionings it would be a very small gain.” Letters on Yoga

“As for immortality, it cannot come if there is attachment to the body,—for it is only by living in the immortal part of oneself which is unidentified with the body and bringing down its consciousness and force into the cells that it can come. I speak of course of yogic means. The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functionings it would be a very small gain.” Letters on Yoga

:::   "As for prophecy, I have never met or known of a prophet, however reputed, who was infallible. Some of their predictions come true to the letter, others do not, — they half-fulfil or misfire entirely. It does not follow that the power of prophecy is unreal or the accurate predictions can be all explained by probability, chance, coincidence. The nature and number of those that cannot is too great. The variability of fulfilment may be explained either by an imperfect power in the prophet sometimes active, sometimes failing or by the fact that things are predictable in part only, they are determined in part only or else by different factors or lines of power, different series of potentials and actuals. So long as one is in touch with one line, one predicts accurately, otherwise not — or if the lines of power change, one"s prophecy also goes off the rails. All the same, one may say, there must be, if things are predictable at all, some power or plane through which or on which all is foreseeable; if there is a divine Omniscience and Omnipotence, it must be so. Even then what is foreseen has to be worked out, actually is worked out by a play of forces, — spiritual, mental, vital and physical forces — and in that plane of forces there is no absolute rigidity discoverable. Personal will or endeavour is one of those forces.” Letters on Yoga

“As for prophecy, I have never met or known of a prophet, however reputed, who was infallible. Some of their predictions come true to the letter, others do not,—they half-fulfil or misfire entirely. It does not follow that the power of prophecy is unreal or the accurate predictions can be all explained by probability, chance, coincidence. The nature and number of those that cannot is too great. The variability of fulfilment may be explained either by an imperfect power in the prophet sometimes active, sometimes failing or by the fact that things are predictable in part only, they are determined in part only or else by different factors or lines of power, different series of potentials and actuals. So long as one is in touch with one line, one predicts accurately, otherwise not—or if the lines of power change, one’s prophecy also goes off the rails. All the same, one may say, there must be, if things are predictable at all, some power or plane through which or on which all is foreseeable; if there is a divine Omniscience and Omnipotence, it must be so. Even then what is foreseen has to be worked out, actually is worked out by a play of forces,—spiritual, mental, vital and physical forces—and in that plane of forces there is no absolute rigidity discoverable. Personal will or endeavour is one of those forces.” Letters on Yoga

ASPIRATION. ::: The call in the being for the Divine or for the higher things that belong to the Divine Consciousness.
A call to the Divine; aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever.
An aspiration vigilant, constant, unceasing- the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature.
There is no need of words in aspiration. It can be expressed or unexpressed in words.
Aspiration need not be in the form of thought; it can be a feeling within that remains even when the mind is attending to the work.
Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.
In aspiration there is a self-giving for the higher consciousness to descend and take possession ; the more intense the call, the greater the self-giving.
Aspiration keeps the consciousness open, prevents an inert state of acquiescence in all that comes and exercises a sort of pull on the sources of the higher consciousness.
The intensity of aspiration brings the intensity of the experience and by repeated intensity of the experience, the change. It is the psychic that gives the true aspiration; if the vital is purified and subjected to the psychic, then the vital gives intensity.
Aspiration in the physical consciousness ::: the physical consciousness is always in everybody in its own nature a little inert and in it a constant strong aspiration is not natural, it has to be created. But first there must be the opening, a purification, a fixed quietude, otherwise the physical vital will turn the strong aspiration into over-eagerness and impatience or rather it will try to give it that turn.


"A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

“A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

assuage ::: to mitigate, alleviate, soothe, relieve (physical or mental pain).

". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

“… as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

“As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings.” Letters on Yoga

At a certain stage attacks fall heavily on the body because the opposing forces find it more difficult than before to upset the mind and vital directly, so they fall on the physical in the hope that that will do the trick, the physical bemg most vulnerable.

athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature of, or befitting, one who is physically active, powerful, muscular, robust, agile.

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“… a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.


* attachment must draw away altogether from the object of its love. The vital can be as absolute in its unquestioning self-giving as any other part or the nature ; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both give themselves in the true way — the way of true love, not of ego-desire.

Attacks of illnesses ::: These forces, when thronm out, retreat into the environmental consciousness and remain there concealed and at any opportunity make an attack on the centres accustomed to receive them (external mind and the external emotional) and get in. This happens with most sadbakas. Two things are neces- sary — (1) to open fully the physical to the higher forces, (2) to reach the stage when even if the forces attack they cannot come fully in, the inner being remaining calm and free. Then even if there is still a surface dIfiBcuIty, there will not be these overpowerings.

attack ::: the act of setting upon with violent force.; launching a physical assault (against) attacks.

  At times he calls himself the ‘Lord of Nations." It is he who sets all wars in motion and only by thwarting his plans could the last war be won . . . This one does not want to be converted, not at all. He wants neither the physical transformation not the supramental world, for that would spell his end. The Mother"s talk of 26 March 1959.

At times he calls himself the ‘Lord of Nations.’ It is he who sets all wars in motion and only by thwarting his plans could the last war be won . . . This one does not want to be converted, not at all. He wants neither the physical transformation not the supramental world, for that would spell his end. The Mother’s talk of 26 March 1959.

AUSTERITY. ::: A premature and excessive physical austerity, tapasyā, may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts, but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies.

“Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” Letters on Yoga

background ::: n.** 1. The general scene or surface against which designs, patterns, or figures are represented or viewed. 2. Fig. The complex of physical, cultural, and psychological factors that serves as the environment of an event or experience; the set of conditions against which an occurrence is perceived. backgrounds. adj. 3.** Of, pertaining to, or serving as a background.

beauty ::: “Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” The Future Poetry

   "Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

“Beauty is Ananda taking form—but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry

   "Beauty is the way in which the physical expresses the Divine – but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” *The Future Poetry

“Beauty is the way in which the physical expresses the Divine—but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” The Future Poetry

'Beings (two) ::: there are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body conscious- ness, another behind the veil, an inner mind, an inner life, and inner physical consciousness constituting another or inner self.

beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *

Beyond ::: “The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads

birth ::: “Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” The Life Divine

bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, relating to, or belonging to the body or the physical nature of man.

body ::: 1. The entire material or physical structure of an organism, especially of a human or animal as differentiated from the soul. 2. The entire physical structure of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.

Body transjormauon If the transformation is complete that means no subjection to death it does not mean that one will be bound to keep the same body for all time One creates a new body for oneself when one wants to change but how it will be done cannot be said now The present method is by physical birth — some occultists suppose that a time will come when that will not be necessary *— but the question must be left for the

physical and its energies, — all that Nature has not put into visi- ble operation on the surface ; It pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplift- ing, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiri- tual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in Its own way an occultism ; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supra- physical knowledge Is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

physical mind

physical. The Mother’s force caa work through both together.

physical ::: The Mother: “The physical is the concrete domain that crystallises and defines the thoughts, the movements of the vital, etc. It is a solid foundation for action.” Words of the Mother, MCW Vol. 15.

physical ::: the Mother: "The physical is the concrete domain that crystallises and defines the thoughts, the movements of the vital, etc. It is a solid foundation for action.” Words of the Mother, MCW Vol. 15.

Brahmarandhra downward. People went above this only in samadhi or in a condition of static mukii without any dynamic descent. All that was dynamic took place in the region of the spiritualised mental and vital-physical consciousness.

BRAIN CENTRE. ::: The ‘brain is only a centre of the phy- sical consciousness. One feels stationed there so long as one dwells in the physical mind or is identified with the body-cons- ciousness, then one receives through the sahasrara into the brain.

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

But still it is the personal effort that Is prominent and assumes most of the burden. The other way is that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the Light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine working.

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

“By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

By the descent the inertia changes its character. It ceases to be a resistance of the physical and becomes only a physical con- dition to be transformed into the true basic immobility and rest.

CAKRA(S). Conscious centres-and sources of-all the dyna- mic powers of our being organising their action through the plexuses and arranged in an ascending series from the lowest physical to the highest mind centre and spiritual' centre called the thousand-petalled lotus where ascending Nature, the Serpent

Central faith ::: A faith in the soul or the central being behind, a faith which is there even when the mind doubts and (he vital despairs and the physical wants to collapse, and after the attack is over, reappears and pushes on the path again.

chastisement ::: verbal (often physical) punishment; discipline.

CHEIROMANCY. ::: Each man is an individual by himself with his own peculiar formation different from others and made by minute variations in the general human plan, — this is true of small physical characteristics, it is evidently equally true of psychological characteristics ; it is not unreasonable to suppose a correlation between the two. On that basis cheiromancy may very well have a truth in it, for it is a known fact that the lines in an individual hand are different from the lines in others and that this, as well as differences of physiognomy, may carry in it psychological indications is not impossible.

Citta really means the ordinaty consciousness including the mind, vita! and physical — but practically.it can be taken to mean something central in the consciousness.

clash ::: n. 1. A loud, harsh noise, such as that made by two metal objects in collision. 2. An encounter between hostile forces; a battle or skirmish. 3. A conflict, as between opposing or irreconcilable ideas. v. 4. To engage in a physical conflict or contest, as in a game or a battle (often followed by with). 5. To come into conflict; be in opposition. clashes, clashed, clashing.

Colour indicates the pby of forces mental, physical and vital, but forces making for ealigbteiunent of these parts of the being.

conquer ::: 1. To defeat or subdue by force, especially by force of arms. 2. To overcome (an enemy, army, etc.); defeat. 3. To overcome or surmount by physical, mental, or moral force. conquers, conquered, conquering.

Conquest of desire for food ::: There are two ways of con- quering it ::: one of detachment, learning to regard food as only a physical necessity and the vital satisfaction of the stomach and the palate as a thing of no importance ; the other is to be able to take without insistence or seeking any food given and to find in it the equal rasa, not of the food for its own sake, but of the universal ananda.

Consciousness in physical things ::: Physical things have a consciousness within them which feels and responds to care and in sensitive to careless touch and rough handling. To know or feel that and learn to be careful of them is a great progress of consciousness.

convulsing ::: shaking violently; agitating physically.

cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


“Cosmic vision is the seeing of the universal movements—it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.” Letters on Yoga

cosmic vision ::: Sri Aurobindo: "Cosmic vision is the seeing of the universal movements — it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.” Letters on Yoga*

cosmologist ::: one who studies the physical universe considered as a totality of phenomena in time and space.

Creen is the vital energy of work and action. Green light is a vital force, a dynamic force of the emotional vital which has the force to purify, harmonise or cure. Active energy of the divine Truth for work. It can signify various things according to the context ::: in the emotional vital. It is the colour of a cer- tain form of emotional generosity; in the vital proper, an activity with vital abundance or vital generosity behind it ; in the vital physical, it signifies a force of health.

Crimson ::: Light of Love in (he vital and physical. Usually the colour of the physical (force).

CRITICISM. ::: The habit of criticism — mostly ignorant criti- cism of others — mixed with alJ sorts of iujagmstions, inferences, exaggerations, false interpretations, even gross inventions is one of the universal illnesses. It is a disease of the vital aided by the physical mind which makes itself an instrument of the plea- sure taken in this barren and harmful pursuit of the vital. Control of speech, refusal of this disease and the itch of the vital is very necessary, if inner experience has to have any true effect of transformation in the outer life.

Dawn ::: Tehmi: “Dawn in the Veda is the goddess symbolic of new openings of divine illumination on man’s physical consciousness.”

Death has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable ; if one could have the ’necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most diflicult thing of all — at any rate, in such a way as to annul the decay principle.

delight ::: “… the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d’être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

Descent into the most physical ::: It brings light, consciousness, force, Ananda into the cells and all the physical movements. The body becomes conscious and vi^ant and performs the right movements, obeying the higher will or else automatically by the force of the consciousness that has come into iL It becomes more possible to control the functions of the body and set right any> thing that is mong, to deal with illness and pain etc. A greater control comes over the actions of the body and even ov'er bap> penings to it from outside, e.g. minimising of aeddents and small happenings. The body becomes a more effective instrument for work. It becomes possible to mimmise fatigue. Peace, happiness, strength, lightness come in the whole system. There is also the unity with the earth-consdousness, the constant sense of the

disciplined ::: 1. Trained mentally or physically by instruction or exercise. 2. Having or exhibiting discipline, i.e. activity, exercise or a regimen that develops or improves a skill; training.

disciplines ::: branches of knowledge as well as training for the improvement of physical powers, self-control, etc.

::: "Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

“Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than the physical, but not the less laws because they escape the external senses and are infinitely plastic and subtle.” The Human Cycle, etc.

DISTURBANCES. ::: There are always two things that can rise up and assail the silence — vital suggestions, the physical mind’s mechanical recurrences. Calm rejection for both is the cure

Divine in the physical etc.

divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

Divine Love is of two kinds — the divine love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved ; it has both a personal and impersonal element, but the personal b free here from all lower elements or bondage to the vital and physical instincts.

"Divine Love is of two kinds — the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

“Divine Love is of two kinds—the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

Dreams of physical mind and yogic dreams ; The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind-faculties disconnected from the will and reason, the bttddhi, weave a web of wandering phantasy, partly of disordered associations from the bram-memory, partly of reflections from the soul travelling on the mental plane, reflections which are, ordinarily, received without intelligence or co-ordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, wnlh brain-memories and fantastic responses to any sensory touch from the physical world. In the yogic dream-state, on the other hand, the mind is in clear pos- session of itself, though not of the physical world, works cohe- rently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelli- gence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of communication with material things ; but everything that is proper to itself, thought, reasoning, reflec- tion, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the distractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have their after-consequences on the waking state subsequent to the cessa- tion of the trance.

DREAMS. ::: Sometimes they are the formations of your own mind or vital ; sometimes they are the formations of other minds wth an exact or modified transcription in yours ; sometimes for- mations come that are made by the non-human forces or beings of these other planes. These things are not true and need not become true in the physical world, but they may still have effects on the physical if they are framed wlh that purpose or that tendency and, if they are allowed, they may realise their events or their meaning — for they are most often symbolic or sche- ‘ matic — in the inner or the outer life.

There are other dreams that have not the same character but are a representation or transcription of things that actually hap- pen on other planes, in other worlds under other conditions than ours. There are, again, some dreams that are purely symbolic and some that indicate existing movements and propensities in us.

Symbolic dreams may symbolize anything, forces at play, the underlying structure and tissue of things done or experienced, actual or potential happenings, real or suggested movements or changes in the inner or outer nature. The exact meaning varies with the mind and the condition of the one who sees them.


drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.

DRY PERIOD. ::: There is a long stage of preparation neces- sary in order to arrive at the moer psychologic^ condition in which the doors of experience can open and one can walk from vista to vista — though even then new gates may present them- selves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspec- tion and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which secs the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance.

Such interval periods come to all and cannot be avoided.

The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary.

For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

Dryness comes usually when the vital dislikes a movement or' condition or the refusal of its desires and starts non-co-operation.

But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place, i.e, peace, joy, a higher know- ledge or force or action.


DULLNESS AND DISPERSION. ::: Two sides of the physical’s resistance to the peace and concentrated power. They correspond to the inertia and chaotic activity of physical Nature, that aspect of it which makes some scientists now say that all is brought about by chance and there is no certitude of things but only probability.

"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga

ease ::: 1. Freedom from labour, pain, or physical annoyance; tranquil rest; comfort. 2. Freedom from difficulty, hardship, or effort. 3. Freedom from concern or anxiety; a quiet state of mind.

Effort and surrender ::: Surrender is not a thing that can be done in a day. The mind has its ideas and clings to them ; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it ; the physical consciousness is like a stone and what it calls surrender is often no more Ilian Inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakes, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the

effort ::: the use of physical or mental energy to do something; exertion. effort"s, efforts.

Ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and indivi- dualising the outer consciousness and action. When the true being is discovered, the utility of tbe ego is over and this forma- tion has to disappear — the true being is felt in its place.

EPILEPSY. ::: Epilepsy is not possession ; it is an attack or at most a temporary seizure. Insanity always indicates posses- sion. The hereditary conditions create a predisposition. It is not possible for a vital Force or Being to invade or take possession unless there are doors open for it to enter. The door may be a vital consent or affinity or a physical defect in the being.

Equally, what we call our physical being is only a visible pro- jection of a greater and subtler invisible physical consciousness whicit is much more complex, much more aware, much wider

:::   "Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the supramental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

“Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the supramental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

Every sadbaka Is faced with two elements in him, the inner being which wants the Divine and the sadhana and the outer mainly vital and physical being which does not want them but remains attached to the things of the ordinary life. The mind is sometimes led by one, someUoves by the other. One of the most important things he has to do, therefore, is to decide fundamentally the quarrel between these two parts and to persuade or compel by psychic aspiration, by steadiness of the mind’s thought and will, by the choice of the higher vital in his emotional being, the opposing elements to be first quiescent and then consenting. So long as he is not able to do that his progress must be either very slow or fluctuating and chequered as the aspiration within cannot have a continuous action or a continuous result. Besides so long as thb is so, there are likely to be periodical revolts of the vita! repining at the slow progress, des- pairing, desponding, declaring the Adhar unfit ; calls from old life will come ; circumstances will be attracted which seem to justify it, suggestions will come from men and unseen powers pressing the sadhaka away from the sadhana and pointing back- ward to the former life. And yet in that life he is not likely to get any real satisfaction.

Experiences of sounds, lights etc . ::: The sounds of bells and the seeing of lights and colours are signs of the opening of the inner consciousness which brings with it an opening also to sights and sounds of other planes than the physical. Some of these things like the sound of bells, crickets, etc. seem even to help the opening.

extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical

Faith — fouf kinds ::: Mental fmth combats doubt and helps to open to the true knowledge ; \Ual faith prevents the attacks of the hostile forces or defeats them and helps to open to the true spiritual will and action ; physical faith keeps one firm through all physical obscurity, inertia or suffering and helps to open to the foundation of the true consciousness ; psychic faith

field ::: 1. A wide unbroken expanse, as of ice. 2. An area or sphere of activity. 3. A broad, level, open expanse of land; a stretch of open land, esp. one used for pasture or tillage; a plain. 4. The surface on which something is portrayed or enacted. An area of human activity or interest. 5. A piece of ground devoted to sports or contests; playing field. 6. A region of space characterized by a physical property, such as gravitational or electromagnetic force or fluid pressure. fields, field-paths, star-field, time-field, play-fields, race-fields.

fight ::: n. 1. Fig. A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.

filth ::: 1. Foul or dirty matter. 2. Extreme physical or moral uncleanliness; pollution.

FITNESS. ::: The question is not of fitness or unfitness but of the acceptance of Grace. There is no human being whose physical outer consciousness is fit for the yoga. It is by Grace and a light from above that it can become capable and for that the necessity is to be persevering and open it to the Light.

fleshly ::: of or pertaining to the flesh or the body; bodily, corporeal, or physical.

force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group, etc.) to do something through effort, superior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.

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

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

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

"For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

“For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

fortify ::: to impart physical strength or endurance to; invigorate. fortifying.

Four M'ays of changins the Nature ::: either the higher cons- ciousness has to make a dynamic descent into the whole being and change it ; or it must establish itself in the inne'r being down to the inner physical so that the latter feels itself separate from the outer and is able to act freely upon it ; or the psychic must come forward and change the nature ; or the inner will must awake and force the nature to change.

gene ::: the basic physical unit of heredity which leads to the expression of hereditary character.

hallucination ::: 1. A sensory experience of something that does not exist outside the mind, caused by various physical and mental disorders. 2. A false notion, belief, or impression; illusion; delusion.

harm ::: n. 1. Physical or psychological injury or damage. harms. v. 2. To injure physically, morally, or mentally.

harsh ::: 1. Grim or unpleasantly severe; stern; cruel; austere. 2. Physically uncomfortable; desolate; stark. 3. Unpleasant to the taste or sense of smell; bitter; acrid.

HEART CENTRE.* The physical heart is in the left side, but the heart centre of yoga is in the middle of the chest — the cardiac centre.

How the being receives the higher dynamism depends on the condition of the body or rather of the physical and most material consciousness. In one condition it is tamasic, inert, unopen and cannot bear or cannot receive or cannot contain the force ; in another rajas predominates and tries to seize on the dynamism, but wastes and spills and loses it ; in another, there is receptivity, harmony, balance and the result is a harmonious action without strain or eflort.

"If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine*

“If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine

If wc Jive only in the outward physical consciousness, we do not usually know that we are going to be ill until the symptoms of the malady declare themselves in the body. But if we develop the inward physical consciousness, we become aware of a subtle environmental physical atmosphere and can feel the forces of illness coming towards us through it, feel them even at a distance, and, if we have learnt how to do it, we can stop them by the will or otherwise. We sense too around us a vital physical or nervous envelope which radiates from the body and protects it, and we can feel the adverse forces trying to break through it and can interfere, stop them or reinforce the nervous envelope.

"Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post.” The Secret of the Veda

“Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post.” The Secret of the Veda

II ADIT. ::: The physical is the slave of certain forces which create a habit and drive it ilirouch the mechanical power of the habit. So long ns the mind gives consent, you do not notice the slavery ; but if the mind withdraws its consent, then you feel the servitude, you feci a force pushing you in spite of the mind's will. It is very obstinate and repeats itself till the habit, the inner habit revealing itself in the outward act, is broken. If is like a machine which once set in motion repeats the same move* ment. A quiet persistent aspiration will bring you to the point where the habit breaks and you arc free.

ILLNESS. ::: A deformation of the physical nature just as lust, anger, jealousy, etc. are deformations of the vital nature and error and prejudice and indulgence of falsehood are deforma- tions of the mental nature.

Illness marks some imperfection or weakness or else opening to adverse touches in the physical nature and is often connected also with some obscurity or dlsbannony in the low'd vital or the phj^ical mind or elsewhere.

:::   ". . . immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit"s timeless existence is the true immortality.” *The Life Divine

“… immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit’s timeless existence is the true immortality.” The Life Divine

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

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


Inertia and exercise ::: Physical tamas In its roots can be removed only by the descent and the transformation, but physical exercise and regular activity of the body can always prevent a tamasic condition from prevailing In the body.-

INERTIA. ::: Comes usually from the ordinary physical cons- ciousness. especially when the vital is not actively supporting the sadhana.

INNER CONSCIOUSNESS (Divisions) ::: There are five main divisions. At the top above the head arc layers (or as we call them planes) of which we arc not conscious and which become conscious to us only by sadhana — those above the human mind — that is the higher consciousness. Below from the crown of the head to the throat are the layers (there are many of them) of the mind, the three principal being one at the top of the head communicating with the higher consciousness, another between the eye-brows where is the thought, sight and will, a third in the throat which is the externalising mind. A second division is from the shoulders to the navel ; these are the layers of the higher vital presided over by the heart centre where is the emotional being with the psychic behind it. From the navel downwards is the rest of the vital being containing several layers. From the bottom of the spine downward are the layers of the physical consciousness proper, the material, and below the feet is the sub- conscient which has also many levels.

Inner consciousness ::: means the inner mind, inner vital, inner physical and behind them the psychic which is their inmost being. But the inner mind is not the higher mind ; ft is more in touch with the universal forces and more open to the higher consciousness and capable of an immensely deeper and larger range of action than the outer or surface mind — but it is of the same essential nature.

INNER SIGHT. ::: When one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. It is a good sign and means that you are making progress in yoga. There is, besides the outer physical sight which sees external objects, an inner .sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds.

Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion,- that is a formation of some possibility on the mental or vital plane which presents itself to the sādhaka in the hope of being accepted and helped to realise itself.


INSANITY. ::: It is always due to a vital attack, or rather pos- session although there 1$ often a physical reason as well.

inscrutable ::: 1. Difficult or nearly impossible to fathom or understand; impenetrable. 2. Incapable of being seen through physically; physically impenetrable.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

In the liberated stale it is not the inner Purusha only that remains detached ; the inner Purusha is always detached, only one is not conscious of it in the ordinary state. It is the Prakrit! also that is not disturbed by the action of the Gunas or attached to it ; the mind, the vital, (he physical (whatever Prakriti) begin to get the same quietude, unperturbed peace and detachment as the Purusha, but it is quietude, not a cessation of all action. It is quietude in action itself. TTic whole being, Purusha, Prakriit, becomes detached (having no desire or attachment) even in the actions of the gunas. The outer being Is also detached ; the whole being is without desire or attachment and still action is possible, action without desire is possible, action without attach- ment is possible, action without ego is possible.

intoxicating ::: affecting temporarily with diminished physical and mental control by means of alcoholic liquor, a drug, or another substance.

Inward opening ::: An opening inwards of the inner mind, vital, physical to the inmost part of us, the psychic.

Is Itself greater than the Ufe-forcc. In matter life appears and living physical beings. But life or matter is not the sole reality ; it is a power of the Spirit. ’ . ‘ /

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

"It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already — it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all — at any rate, in such a way as to annul the decay principle.” Letters on Yoga

“It [death] has no separate existence by itself, it is only a result of the principle of decay in the body and that principle is there already—it is part of the physical nature. At the same time it is not inevitable; if one could have the necessary consciousness and force, decay and death is not inevitable. But to bring that consciousness and force into the whole of the material nature is the most difficult thing of all—at any rate, in such a way as to annul the decay principle.” Letters on Yoga

  It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” *Letters on Yoga

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

Its thoughts or run about among the objects it pursues, remaining at the back of the mind quiet and separate ; (2) to practise quietude and concentration in this separateness, until the habit of quiet takes hold of the physical mind and replaces the habit of these activities.

Jhumur: “It is the little sense mind which thinks itself to be very great. It is just a small point of consciousness, it is a small world and yet it thinks itself to be the whole world. The physical mind really thinks itself to be a very huge field of experience. It is the first mental plane after the physical.”

Jhumur: “She (Savitri) has gone into this world of light not having really left her body. It is not an experience that is beyond the body. It is in the physical life that she has attained this plane, so topaz, a yellow colour, is the colour of the mind, stone is the consciousness in matter, so physical life, body, life, mind. Mother had told us I remember that a precious stone symbolises consciousness that is lodged in matter. It shows how blazing light is present even in the hardest matter. So you have the image of the physical light, like a kind of a wall, a barrier.”

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

KEYS OF YOGA. ::: There Is above us, above the conscious- ness in the physical body, a great supporting extension as it were ot peace, light, power, joy — we can become aware of it, and bring It down into the physical consciousness ; and that, at first for a time, afterwards more frequently and for a longer time, in the end for good, can remain and change the whole basis of our daily consciousness. Even before we are aware ' of it above, »‘c can feel it coming down and entering into us.

labourer ::: 1. Someone who works with their hands; someone engaged in manual labour. 2. A worker; one who is engaged in physical work, esp. of an unskilled kind. labourers.

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

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

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

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

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


lotus (as chakra) ::: Sri Aurobindo: "This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, — though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra.” *The Synthesis of Yoga

Love for the Divine is not pqchic Jove only ; it is the Jove of all the being, the vital and vital-physical included — all are capable of the same self-giving. It Is a mistake to believe that if the vital loves, it must be a love that demands and imposes

LOVE. ::: Love must be turned singly towards the Divine. What men call by that name is a vita! interchange for mental satis- faction of desire, vital impulse or physical pleasure.

Madhav: “Space which is normally occupied by movements in the world is now occupied by the spiritual silence of the Self. Mark, it is not physical silence but spiritual silence. Spiritual silence permits activity, even speech, unlike physical silence which shuts off speech. Spiritual silence is silence of the whole being, whereas physical silence, mauna as we call it, is only abstention from speech, vocal activity, which makes the mind, very often, more active than before.” The Book of the Divine Mother

Madhav: “The brilliant courtyard is the realm of the subtle-physical Matter that Aswapathy is leaving behind in his upward climb. He sees that with all its brilliant glow, this region is limited on all sides and it is only a courtyard—not yet the entrance proper—of the Mansion of Light, where the Light of God is ever manifest. Day in the spiritual symbolism signifies the reign of Light. Aswapathy seeks to enter the Order (symbolised by House) where the Light shines uninterrupted.” The Book of the Divine Mother

Madhav: “The mind is pictured in terms of a seat with three legs: the physical mind (sense mentality); vital mind (desire mind, dynamic mentality); reason (thought mentality). The normal human mind has these three layers.” The Book of the Divine Mother

Madhav: “The triple cord refers to the physical, the vital and the thought strands of the mind which constrict and narrow the range of human vision. As they are loosened, the gaze widens and larger horizons come into view.” The Book of the Divine Mother

Madhav: “Triple-plated gloom is the darkness with three successive layers: the material-physical, the vital and the mental. This is the Shadow that infests the three lower orders of existence.” The Book of the Divine Mother

Madhav: “When Aswapathy lifts the curtain of the flesh i.e. when he gets through the barrier of his physical existence, he comes to the threshold of another domain, subtle and occult. He sees a serpent watching, guarding the entrance. In all traditions, especially the ancient, at the doors of every subtle kingdom there is a sentinel and that sentinel is imaged as a serpent. In spiritual symbolism the serpent stands for Energy. Depending on the colour of the serpent, it is physical energy or vital energy, mental energy, spiritual energy. Unless this serpent allows one to pass one cannot enter. The serpent, in this context, is the guard whose consent is necessary before one can pass. The Book of the Divine Mother

MADNESS. ::: People go mad because they have a physical predisposition due either to heredity or to some kind of organic cause or secret illness Eke syphilis, the action being often brought up by some psychological factor (ambition turning to megalomania, hypochondria, melancholia etc.). There may be an invasion of an alien Force bringing about the upsetting, but it is not the Divine Force, it is a vital Force that invades. The

* mal thought-mind (budd/ii) h apt to fall silent or abate most of its activities and when it does, very often either this vital mind can rush in, if one is not on one’s guard or else a kind of mechanical physical or random subconscient mind can begin to come up and act ; these are the chief disturbers of the silence.

"Man himself is not a life and mind born of Matter and eternally subject to physical Nature, but a spirit that uses life and body.” The Renaissance in India

“Man himself is not a life and mind born of Matter and eternally subject to physical Nature, but a spirit that uses life and body.” The Renaissance in India

mantra ::: Sri Aurobindo: "The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” *The Future Poetry

mantra ::: Sri Aurobindo: “The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” The Future Poetry

mantra ::: : “The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” The Future Poetry

mass ::: n. 1. A body of coherent matter, usually of indefinite shape and often of considerable size. 2. A large amount or number, such as a great body of people. masses, flower-masses. 3. Bulk, size, expanse, or massiveness. 4. The main body, bulk, or greater part of anything. 5. Physics. A measure of the amount of matter contained in or constituting a physical body. adj. 6. Of, involving, composed of masses of people (or things) or the majority of people (or a society, group, etc.); done, made, etc., on a large scale. v. 7. To gather into or dispose in a mass or masses; assemble. massed.

material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

mechanic ::: n. 1. A worker skilled in making, using, or repairing machines, vehicles, and tools. mechanic"s. adj. **2. Resembling the action of a machine. 3. Resembling (inanimate) machines or their operations; acting or performed without the exercise of thought or volition; lacking spontaneity or originality; machine-like; automatic. 4. Habitual; routine; automatic. 5. Pertaining to, or controlled or affected by, physical force. mechanical, mechanically.**

Medical treatment is sometimes a necessity. If one can cure by the Force it is the best ; but if for some reason the body is not able to respond to the Force (e.g. owing to doubt, lassitude or discouragement or for inability to react against the disease), then the aid of medical treatment becomes necessary. It is not that the Force ceases to act and leaves all to the medicines, — it will continue to act through the consciousness but take the support of the Irealntent so as to act directly on the resistance in the body, which responds more readily to physical means in its ordinary consciousness. ‘

MEDIUMS. ::: They are most of them in contact with the vital-physical or subtle physical worlds and do not receive any- thing higher at aii.

“Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine.

MENTAL BEING. ::: The true mental being is not the same as the inner mental ; true mental, true vital, true physical being means the Purusha of that level freed from the error and ignorant thought and will of the lower Prakriti and directly open to the knowledge and guidance above.

metaphysical ::: highly abstract or theoretical; abstruse, relating to that which is immaterial or concerned with abstract thought or subjects, as existence, causality, or truth.

mind, physical

mind, physical ::: Sri Aurobindo: "The physical mind is that part of the mind which is concerned with the physical things only — it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.” *Letters on Yoga

Mind in the physical or mental physical is limited by the physical view and experience of things, it mentalises the experi- ences brought by the contacts of outward life and things, and docs not go beyond that (though it can do that much very cleverly), unlike the externalising mmd which deals with them more from the reason and its higher intelligence. But in practice these two usually get mixed together. The niec/innicai mind is a much lower action of the mental physical which, left to itself, woutd only repeat customary ideas and record the natural reflexes of the physical consciousness to the contacts of outward life and things.

“Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

misery ::: 1. Severe mental or emotional unhappiness or distress. 2. The state of suffering and want as a result of physical circumstances or extreme poverty. 3. A cause or source of suffering. misery"s, miseries.

MOLADHARA. ::: The seat of the physical consciousness proper, commanding the physical consciousness and the sub- conscient.

MONEY. ::: Money is the visible sign of a universal force, and this force m its manifestation on earth woris an the vitaf and physical planes and Is indispensable to the fullness of the outer life. In its origin and true action it belongs lo the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose.

Muladhara — physical.

Muladhara—physical.

n. 1. Emotional or spiritual exaltation. 2. An elevating effect, result, or influence in the sphere of morality, emotion, physical condition, etc. v. 3. To lift up; raise; elevate. 4. To elevate in rank, honour, estate, or estimation. 5. To exalt emotionally or spiritually. uplifts, uplifting.

Name ::: Jhumur: “Hold onto the Name. That is the only power. I remember Mother once told me—because there was a moment when I was attacked by a certain person. She was mad and so had a certain number of people she chose to attack with her vibrations, with her words. If she could she would throw stones. I was very, very young, about 17 or 18. I said, ‘Every time I see her, Mother, I really start to tremble. It has become something so physically terrifying. Once she (the mad person) had thrown a big paperweight, a cement paperweight in the library. It went just past my head, it could have killed me. After that I became really frightened. So Mother told me ‘Nothing will happen to you. Each time you see her just say ‘Ma, Ma, Ma.’ But it was so difficult. Each time I saw her from far I would think, ‘I have to say Ma.’ But when she came close enough I could not say the Name, for a long time, for a very long time. I was so frightened the fear would take the Name away. I knew very well I had to say the Name That is what Mother told me. And one day I could, finally I could and the mad person lost interest in me!”

Nature and kept within the narrow bounds of her normal ope- rations. Id the ancient tradition of Hatha Yoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hatha Yogin next contrives to keep the body free from all impurities and the ner- vous system unclogged for those exercises of respiration which are his most important instruments. These are called prana- yama, the control of the breath or vital power ; for breathing is the chief physical functioning of the vital forces. Prdnayaina, for the Hatha Yogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature ; robust health, prolonged youth, often an extraordinary longevity arc attained.

NATURE (CHANGE OF). Merely to have experiences of the higher consciousness will not change the nature. Either the higher consciousness has to make a dynamic descent into the whole being and change it ; or it must establish itself in the inner being down to the inner physical so that the latter feels itself separate from the outer and is able to act freely upon it ; or the psychic must come forward and change the nature ; or the inner will must awake and force the nature to change.

Nature, of all that is not obvious on the surface. An integral knowledge demands an exploration, an unveiling of all the possible domains of consciousness and experience. For there are subjective domains of our being which lie behind the obvious surface; these have to be fathomed and whatever is ascertained must be admitted within the scope of the total reality. An inner range of spiritual experience is one very great domain of human consciousness ; it has to be entered into up to its deepest depths and its vastest reaches. The supraphysical is as real as the physical ; to know it is part of a complete knowledge. The knowledge of the supraph>'sical has been associated with mysti- efsm and occultism, and occultism has been banned as a super- stition and fantastic error. But the occult Is a part of existence ; a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden Jaws of being and

NERVES, The physical nerves are part of the material body but they are extended into the subtle body and there is a con* nection between the two.

Nervous being is part of the physical consciousness, below the physical mind and not abo%'e it ; the nerves are part of the body.

Nolini: “Amber colour representing a particular plane of consciousness. Yellow + red + touch of brown—physico-vital or even subtle physical plane—the New Creation come down on that plane. Mother India—Nolini’s reply to a question from Huta.

Normally the more physical work the body has lo do the more food it needs. On the other hand mental work requires no increase of food.

"Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very different method, in the Vedanta, — the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science, — for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.(1) Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings.” The Life Divine

“Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very different method, in the Vedanta,—the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science,—for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.(1) Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings.” The Life Divine

“ Now, that a conscious Infinite is there in physical Nature, we are assured by every sign, though it is a consciousness not made or limited like ours. All her constructions and motions are those of an illimitable intuitive wisdom too great and spontaneous and mysteriously self-effective to be described as an intelligence, of a Power and Will working for Time in eternity with an inevitable and forecasting movement in each of its steps, even in those steps that in their outward or superficial impetus seem to us inconscient. And as there is in her this greater consciousness and greater power, so too there is an illimitable spirit of harmony and beauty in her constructions that never fails her, though its works are not limited by our aesthetic canons. An infinite hedonism too is there, an illimitable spirit of delight, of which we become aware when we enter into impersonal unity with her; and even as that in her which is terrible is a part of her beauty, that in her which is dangerous, cruel, destructive is a part of her delight, her universal Ananda. Essays in Philosophy and Yoga

noxious ::: injurious to physical or mental health.

' OBSCURITY. ::: When one is working on the physical consci- ousness this sense of obscurity rises up. One has to react quickly against it and persistently bring dosvn the Light. When the physical and the subconscient are fully permeated it need come no more.

Occultism is the knowledge and right use of the hidden forces of Nature. True occultism means a search into supraphysical realities and an unveiling of the hidden laws of being and

OCCULT. ::: Occult forces are the forces that can only be known by going behind the veil of apparent phenomena, especially the forces of the subtle physical and supraphysical planes.

ocean ::: 1. The vast body of salt water that covers three fourths of the surface of the globe. 2. A vast expanse or quantity. (Sri Aurobindo also employs the word as an adj. in this sense.) Ocean, ocean"s, oceans, ocean-silence, ocean-ecstasy, world-ocean"s. adj. 3. Of or pertaining to the ocean in its natural and physical relations. Also fig. ::: oceans. (Sri Aurobindo also employs the word as a v.)

"Of course, the gods exist — that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds — gods and Asuras, etc.” Letters on Yoga

“Of course, the gods exist—that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds—gods and Asuras, etc.” Letters on Yoga

OJAS. ::: Primal energy ; physical (and vital physical) energy.

:::   "OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” *Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

“OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in itsfour domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” Letters on Yoga

Orange or Red Gold ::: light of the supramenial in the physical.

"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

“Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

Or we can feel the symptoms of illness, fever or cold for instance, in the subtle physical sheath before they are manifest in the gross body and destroy them there, preventing them from mani- festing in the body.

“Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

"Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.” The Life Divine

“Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.” The Life Divine

outward ::: n. 1. Relating to physical reality rather than with thoughts or the mind; the material or external world. outward"s, outwardness. adj. 2. Relating to the physical self. 3. Purely external; superficial. 4. Belonging or pertaining to external actions or appearances, as opposed to inner feelings, mental states, etc. 5. Pertaining to or being what is seen or apparent, as distinguished from the underlying nature, facts, etc.; pertaining to surface qualities only; superficial.

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

Oversoul ::: We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance, luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery. We become aware, in a certain experience, of a range of being superconscient to all these three, aware too of something, a supreme highest Reality sustaining and exceeding them all, which humanity speaks of vaguely as Spirit, God, the Oversoul: from these superconscient ranges we have visitations and in our highest being we tend towards them and to that supreme Spirit. There is then in our total range of existence a superconscience as well as a subconscience and inconscience, overarching and perhaps enveloping our subliminal and our waking selves, but unknown to us, seemingly unattainable and incommunicable.

pain ::: 1. An unpleasant sensation occurring in varying degrees of severity as a consequence of injury, disease, or emotional disorder. 2. The sensation of acute physical hurt or discomfort caused by injury, illness, etc. **Pain, pain"s, pains, earth-pain, life-pain, world-pain, pain-forgetting, pain-fraught.

"Pain is caused because the physical consciousness in the Ignorance is too limited to bear the touches that come upon it. Otherwise, to cosmic consciousness in its state of complete knowledge and complete experience all touches come as Ananda.” Letters on Yoga

“Pain is caused because the physical consciousness in the Ignorance is too limited to bear the touches that come upon it. Otherwise, to cosmic consciousness in its state of complete knowledge and complete experience all touches come as Ananda.” Letters on Yoga

personality ::: “Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface,—it is not the self in its abiding reality.” The Life Divine

phantasm ::: something apparently seen but having no physical reality; a phantom or an apparition.

phantom ::: n. 1. Something apparently seen, heard, or sensed, but having no physical reality; a ghost or an apparition. 2. An image that appears only in the mind; an illusion. adj. 3. Of, pertaining to, or of the nature of a phantom; illusory. phantom"s, phantoms.

:::   ". . . philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,. . . .” Essays on the Gita

“… philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,….” Essays on the Gita

Physical consciousness ::: There is the universal physical cons- ciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper ; we have a vital-physical part in us

Physical death is the dissolution of the physical form ; but all form does not disappear by death.

Physical fatigue in sSdhana ::: It may come from ( 1 ) receiv- ing more than the physical is ready to assimilate. The cure is then quiet rest in conscious immobility receiving the forces but not for any other purpose than tbe recuperation of the strength and energy. (2) It may be due to the passivity taking the form of inertia ; inertia brings the consciousness dotvn towards the ordinary physical level which is soon fatigued and prone to tamas. The cure here is to get back into the true consciousness and to rest there, not in inertia. (3) It may be due to mere overstrain of the body — not giving enough sleep or repose. The body is the support of the yoga, but its energy is not inexhaustible and needs to be husbanded ; it can be kept up by drawing on the universal vital Force but that reinforcement too has its limits.

Physical things have a consciousness within them which feels and responds to care and is sensitive to careless touch and rough handling.

Por immortality in its fundamental sense does not mean merely some'kind of penonal survival of the bodily death ; we are im- mortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds ; the spirit’s timeless existence is the true immortality.

potent ::: possessing inner or physical strength; powerful; having great control or authority.

Power of the Tantrics, meets the Brahman and Ss liberated into the Divine Being. These centres are closed or half-closed within us and have to be op>ened before their full potentiality can be manifested in our physical.- nature ::: but once they are opened and completely active, no limit can easily be set to the develop- ment of their potencies and the total transformation to be possible.

Power ; there must a constant and integral choice of the Truth that is descending, a constant and integral rejection of the false- hood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"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.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


::: "Pressure, throbbing, electrical vibrations are all signs of the working of the Force. The places indicate the field of action — the top of the head is the summit of the thinking mind where it communicates with the higher consciousness; the neck or throat is the seat of the physical, externalising or expressive mind; the ear is the place of communication with the inner mind-centre by which thoughts etc. enter into the personal being from the general Nature.” Letters on Yoga

“Pressure, throbbing, electrical vibrations are all signs of the working of the Force. The places indicate the field of action—the top of the head is the summit of the thinking mind where it communicates with the higher consciousness; the neck or throat is the seat of the physical, externalising or expressive mind; the ear is the place of communication with the inner mind-centre by which thoughts etc. enter into the personal being from the general Nature.”

quantum ::: 1. Quantity, amount. 2. Physics. The smallest amount of a physical quantity that can exist independently.

Radha ::: “Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.” Letters on Yoga

ray ::: “Even if there is much darkness—and this world is full of it and the physical nature of man also—yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga

Receptivity to the Force ; I mean a certain receptivity in the consciousness — mind, vital, physical, whichever is needed.

Red ; Deep red is the Divine Love. Deep red light is tlic light that comes down into the physical for its change. It is associated with the sunlight and the golden light. Golden red is the colour of the supramcntal physical light. The golden red light has a strong transforming power. Rosy red is the psychic love.

red ::: Jhumur: “In general it is the play of the vital forces. Mother always uses red as a symbol of the physical, the colour of blood, the early stage of the developing

Relatives in dreams ; Figures of the physical mother and father and relatives are very often symbolical of the physical or the hereditary nature or generally of the ordinary nature in which we arc born.

Remembering dreams ::: There I's a change or reversal of the consciousness that takes place and the dream* consciousness in disappearing takes away its scences' and experiences with it. This can sometimes be avoided by not coming out abruptly into the waking state or getting up quickly, but remaining quiet for a time to see if the memory lemains or comes back: Otherwise the physical memory has to be taught to remember.

If the waking is composed or it the impression is very strong, then the memory remains at least of the last dream. Those who want to remember their dreams sometimes make a practice of lying quiet and tracing backwards, recovering the dreams one by one. When the dream-state is very light, one can remember more dreams than when it is heavy.


"Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe.” The Synthesis of Yoga

“Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe.” The Synthesis of Yoga

Seeking for occulf powers is looked on with disfavour for the most part by spiritual teachers in India, because it belongs to the inferior planes and usually pushes the seeker on a path which may lead him very far from the Divine. Especially, a contact mth the forces and beings of the astral (or, as we term it, the vital) plane is attended with great dangers. The beings of this plane are often bosiQc to the true aim of spiritual life and establish contact with the seeker and offer him powers and occult experiences only in order that they may lead him away from the spiritual path or else that they may establish their own control over him or take possession of him for their owm pur- pose. Often, representing themselves as Divine powers they mis- lead, give erring suggestions and impulsions and pervert the inner life. Many are those who, attracted by these powers and beings of the vital plane, bave ended in a definitive spiritual fall or in mental and physical perversion and disorder. One comes ineritably into contact with the vital plane and enters into it in the expansion of consriousness which results from an inner opening, but one ought never to put oneself into the hands of these beings and forces or allow oneself to be led by their sug- gestions and impulsions. This is one of the chief dangers of the spiritual life and to be on one’s guard against it is a necessity for the seeTer if he wishes to arrive at his goal. It is true that many supraphysical or supernonnal powers come with the expansion of the consciousness in the yoga ; to rise out of the body consciousness, to act by subtle means on the supraphysical planes, etc. are natural activities for the yogi- But these powers are not sought after, they come naturally, and they have not the astral character. Also, Aey have to be used on purely spiritual

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 concentration. 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 con- centration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psy- chic 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 conscious- ness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and

sensations (‘s) ::: 1. Perception or awareness of stimuli through the senses. 2. A physical ‘feeling" considered apart from the resulting ‘perception" of an object. 3. A state of intense or heightened interest or emotion; an exciting experience resulting from the stimulation of one of the sense organs. sensations.

"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

sensual ::: 1. Of or relating to any of the senses or sense organs; sensory; physical rather than spiritual or intellectual. 2. Pertaining to, inclined to, or preoccupied with the gratification of the senses or appetites.

sheath ::: “… sheaths is simply a term for bodies, because each is superimposed on the other and acts as a covering and can be cast off. Thus the physical body itself is called the food sheath and its throwing off is what is called death.” Letters on Yoga

sheaths ::: Madhav: “The physical is not the only body encasing the soul. Ensouling it, as it were, and subtler than it, is the vital body; finer than the vital is the mental body; still finer is the causal body and the finest of them all is the body of bliss. All these bodies, each subtler than the other, are termed sheaths in view of their functions as so many coverings of the being at the core.” Readings in Savitri, Vol. I.

Shruti: “The symbolic representation of the metaphysical ascending layers of creation, the mystical (Sri Yantra) symbol of creation. The symbol of diamonds and triangles leading to a single point at the top and encompassed in a square. If you look at it from above, aerially, it appears to be this symbol (from a flat perspective), but if you look at it from the side it is an ascending mountain. (Called Mount Meru but actually like the Sri Yantra).”

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



spirit of Delight ::: Sri Aurobindo: " Now, that a conscious Infinite is there in physical Nature, we are assured by every sign, though it is a consciousness not made or limited like ours. All her constructions and motions are those of an illimitable intuitive wisdom too great and spontaneous and mysteriously self-effective to be described as an intelligence, of a Power and Will working for Time in eternity with an inevitable and forecasting movement in each of its steps, even in those steps that in their outward or superficial impetus seem to us inconscient. And as there is in her this greater consciousness and greater power, so too there is an illimitable spirit of harmony and beauty in her constructions that never fails her, though its works are not limited by our aesthetic canons. An infinite hedonism too is there, an illimitable spirit of delight, of which we become aware when we enter into impersonal unity with her; and even as that in her which is terrible is a part of her beauty, that in her which is dangerous, cruel, destructive is a part of her delight, her universal Ananda. Essays in Philosophy and Yoga

spiritual ::: 1. Of or pertaining to, affecting or concerning, the spirit or soul as distinguished from the physical nature; incorporeal. 2. Of or pertaining to sacred things or matters; sacred. 3. Characterized by or suggesting predominance of the spirit; having spiritual tendencies or instincts; holy.

Spiritual evolution ::: It is a series of ascents from the physical being and consciousness to the vital, the being dominated by the life-self, thence to the menial being realised in the fully deve- loped man and thence into the perfect consciousness which is beyond the mental, into the supramental consciousness and the supramental being, the Truth-Consciousness which is the integral consciousness of the spiritual being. Mind cannot be our last conscious expression because mind is fundamentally an ignorance seeking for knowledge ; it is only the supramental Truth-Cons- ciousness that can bring us the true and whole Self-Knowledge and world-KnowIedge ; it is through that only that we can get to our true being and fulfilment of our spiritual evolution.

Sri Aurobindo: "As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings.” *Letters on Yoga

Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga

Sri Aurobindo: "Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future Poetry

Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine

*Sri Aurobindo: "Even if there is much darkness — and this world is full of it and the physical nature of man also — yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga*

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine

:::   Sri Aurobindo: "Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.” *Letters on Yoga

Sri Aurobindo: “Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.” Letters on Yoga

Sri Aurobindo: "Science started on the assumption that the ultimate truth must be physical and objective — and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” *Letters on Yoga

*Sri Aurobindo: ". . . sheaths is simply a term for bodies, because each is superimposed on the other and acts as a covering and can be cast off. Thus the physical body itself is called the food sheath and its throwing off is what is called death.” Letters on Yoga

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

Sri Aurobindo: "The physical nerves are part of the material body but they are extended into the subtle body and there is a connection between the two.” Letters on Yoga

Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

Sri Aurobindo: "The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” *Essays on the Gita

Sri Aurobindo: “The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” Essays on the Gita

*Sri Aurobindo: "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 — . . . .” Letters on Yoga

Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga

Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: "The word is a sound expression of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantras and of Japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible: ‘God said, Let there be Light, and there was Light". It is creation by the Word.” *The Future Poetry

Sri Aurobindo: "Trance or samadhi is a way of escape — the body is made quiet, the physical mind is in a state of torpor, the inner consciousness is left free to go on with its experiences. The disadvantage is that trance becomes indispensable and the problem of the waking consciousness is not solved; it remains imperfect.” Letters on Yoga

Sri Aurobindo: "What we call unconsciousness is simply other-consciousness; it is the going in of this surface wave of our mental awareness of outer objects into our subliminal self-awareness and into our awareness too of other planes of existence. We are really no more unconscious when we are asleep or stunned or drugged or ``dead"" or in any other state, than when we are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a little way in Yoga, this is a most elementary proposition and one which offers no difficulty whatever to the thought because it is proved at every point by experience.” *The Synthesis of Yoga

Sri Krishna is the Lord of the Divine Love and Ananda. His flute calls the physical being to awake out of the attachments of the physical world and turn to that Love and Ananda.

:::   "Sri Krishna . . . Lord of the divine love and Ananda — and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” *Letters on Yoga

“Sri Krishna . . . Lord of the divine love and Ananda—and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” Letters on Yoga

Stales (four) of consciousness ; ■ The waking state is the cons- ciousness of the material universe which we normally possess in this embodied existence dominated by the physical mind. The dream state is a consciousness corresponding to the subtler life- plane and mind-plane behind, which to us, even when we get intimations of them, have not the same concrete reality as the things of the physical existence. The sleep state Is a conscious- ness corresponding to the supraraenta! plane proper to the gnosis, which is teyond our experience because our causal body or envelope of gnosis is not developed in us, its faculties not active, and therefore we are in relation to that plane in a condition of dreamless sleep. The turiya (fourth) beyond is the conscious-

stress ::: 1. Physical, mental or emotional strain or tension; a situation, occurrence, condition or factor causing strain. 2. Stimulus or pressure of the influence of an adverse force. 3. Special or exceptional emphasis or significance attached to something. stress-vision.

subconscient ::: “In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” The Synthesis of Yoga.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


"Subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” Letters on Yoga

“Subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” Letters on Yoga

sublimity ::: something in physical objects that evokes or awakens awe and reverence.

substance ::: 1. Essential nature; essence. 2. That of which a thing consists; physical matter or material. 3. That which is solid and practical in character, quality, or importance, as contrasted with an appearance or something unsubstantial.

subtle body ::: Sri Aurobindo: "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, a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle which are described as those of knowledge and bliss.” The Synthesis of Yoga

subtle images ::: Sri Aurobindo: "Subtle images can be images of all things in all worlds.” *Letters on Yoga

"These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga


subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga

"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga

"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*


Supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings Bhakti, self-^ving, surrender, turning of all the 'movements Godward, discrimination and choice of all that

terrain ::: n. 1. An area of land; ground. Also fig. terrains. adj. 2. Of the earth, esp. with reference to its physical character.

“That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” The Life Divine

"The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

“The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

“The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption,—as did Christ,—secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature,—as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross,’ or points out sagely that the Avatar was not divine because he died and died too by disease,—as a dog dieth,—knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

"The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga

“The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga

The physical centre is also the sex-centre. The apex of it is at the end of the spine and It projects for\vard from there,— com- manding -the organ and its action.

The physical consciousness centre, mCtladhdra, commanding the physical consciousness and the' subconscienl, 'governs the physical down to the subconscienl. (Colour of the lotus ::: red ; number of petals ::: four.)

The physical consciousness is full of inertia ; it wants not to move but to be moved by whatever forces and that is its habit.

the physical features of a place or region.

  "The physical heart is in the left side, but the heart centre of yoga is in the middle of the chest — the cardiac centre.” *Letters on Yoga

“The physical heart is in the left side, but the heart centre of yoga is in the middle of the chest—the cardiac centre.” Letters on Yoga

  "The physical is not the only world; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, intuition and vision. There are worlds of a larger subtler life than ours, vital worlds; worlds in which Mind builds its own forms and figures, mental worlds; psychic worlds which are the soul"s home; others above with which we have little contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as well as the gross physical and material plane. The same planes are repeated in the consciousness of general Nature. It is when we enter or contact these other planes that we come into connection with the worlds above the physical. In sleep we leave the physical body, only a subconscient residue remaining, and enter all planes and all sorts of worlds.” Letters on Yoga

“The physical is not the only world; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, intuition and vision. There are worlds of a larger subtler life than ours, vital worlds; worlds in which Mind builds its own forms and figures, mental worlds; psychic worlds which are the soul’s home; others above with which we have little contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as well as the gross physical and material plane. The same planes are repeated in the consciousness of general Nature. It is when we enter or contact these other planes that we come into connection with the worlds above the physical. In sleep we leave the physical body, only a subconscient residue remaining, and enter all planes and all sorts of worlds.” Letters on Yoga

“The physical mind is that part of the mind which is concerned with the physical things only—it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.” Letters on Yoga

The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it Is skeptical of the existence of supra-physical things of which it has no direct experience and to which it can find no due ; even when it has spiritual experi- ences, it forgets them easily, loses (he impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and Supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.

:::   "The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces.” *Letters on Yoga

“The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces.” Letters on Yoga

The physical nature is a thing of habits ; it is out of habit that it responds to the forces of illness ; one has to get into it the contrary habit of responding to the Divine Force only. This, of course, so long as a highest consciousness does not descend to which illness Is impossible.

"The colours of the lotuses and the numbers of petals are respectively, from bottom to top: — (1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga, — (1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error — the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga*

“The colours of the lotuses and the numbers of petals are respectively, from bottom to top:—(1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga,—(1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error—the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga

“The cosmic consciousness has many levels—the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga

“The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” Letters on Yoga

The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can even- tually 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 and 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 detach- ment is strong enough, they can be cut out very soon or at once.

::: "The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force.” Essays on the Gita

“The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force.” Essays on the Gita

“The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” Essays on the Gita

The Divine reveals himself in the world around us when we look upon that with a spiritual desire of delight that seeks him in all things. There is often a sudden opening by which the veil of forms is itself turned Into a revelation. A universal spiri- tual Presence, a universal peace, a universal infinite Delight has manifested, immanent, embracing, aU-penetraling. This Presence by our love of It, our delight in it, our constant thought of It returns and grows upon us ; it becomes the thing that we see and all else is only its habitation, form and symbol. Even all that is most outward, the body, the form, the sound, "whatever our senses seize, are seen as this Presence ; they cease to be physical and are changed into a substance of spirit. This trans- formation means a transformation of our own inner conscious- ness ; we are taken by the surrounding Presence into itself and

The feeling of all being conscious or alive comes when our own physical consciousness — and not the mind only — awakes out of its obscurity and becomes aware of the One in all things, the Divine everywhere.

:::   "The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” *Letters on Yoga

“The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” Letters on Yoga

The hold of inertia always increases when the working of s3dhana comes down into the physical and subconscient. Before that the inertia is overpowered though not eradicated by the

::: "The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.” Letters on Yoga

“The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.” Letters on Yoga

"The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga

“The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga

“The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers.

"The ‘I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear — the true being is felt in its place.” Letters on Yoga

“The ‘I’ or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place.” Letters on Yoga

The lion with Durga on it is the ^mbol of the Divine Cons- ciousness acting through a divinised physical-vital and vital- emotional force.

The mantra Om should lead towards the opening of the con- sciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.

The Mother: “For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart—not in the physical heart but the psychic centre—of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.

   The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

The Mother: “In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

  The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body – they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don"t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body—they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don’t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

The Mother "The sun is the symbol of the Divine in the physical nature” Questions and Answers, MCW Vol. 3

The Mother”The sun is the symbol of the Divine in the physical nature” Questions and Answers, MCW Vol. 3

The mSidd/idra from which the Kundalin! rises is not in the physical body but in the subtle body ; so also are all the centres.

"The mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri

“The mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri

The navel is the vital centre in the physical body but the natural scat of the vital is in the vital sheath of the subtle body, which sheath it pervades ; but for action through the gross body it is centred at the navel and below it.

The neck and throat and the lower part of the face belong to the externalising mind, the physical mental. The forehead to the inner Mind. Above the head are the higher planes of Mind.

The nerves are distributed all over the body, but the vital- physical action is concentrated in its origin between the Mula- dhara and the centre Just above It.

The opening is the same for all. U begins with an opening of mind and heart, then of the vital proper — when it reaches the lower vital and the physical the opening is complete.

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — the mind’s will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature ; rejection of the movements of the lower nature — rejection of the mind’s ideas, opinions, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, — rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine ; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the ShaUi.

“The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” The Life Divine

The process of the Kundalini awakened rising through the centres as also the purification of the centres is a Taniric know- ledge. In our yoga there is no willed process of the punfication and opening of the centres, no raising up of the Kundalini by a set process either. Another method is used, but stiff there is the ascent of the consciousness from and through the different fc\cls to join the higher consciousness above ; there is the open- ing of the centres and of the planes (mental, vital, physical) which these centres command ; there is also the descent which is the main key of the spiritual transformation.

"The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

“The real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body.” The Synthesis of Yoga

“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—….” Letters on Yoga

"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

“There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

“There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga

"There is a rhythm in everything unheard by the physical ear and by that rhythm things exist.” Letters on Yoga*

“There is a rhythm in everything unheard by the physical ear and by that rhythm things exist.” Letters on Yoga

There is no sufTicient utility in fasting, since the higher energy and receptivity ought to come not by artificial or physical means but by intensity of the consciousness and strong will for the saclliana.

The rough handling and careless breaking or waste and mis- use of physical things is a denial of the yogic consciousness and a great hindrance to the bringing down of the Pivine Truth to the materia! plane.

“These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga

"The serpent is the symbol of energy — especially of the Kundalini Shakti which is the divine Force coiled up in the lowest (physical) centre, Muladhara, and when it rises it goes up through the spine and joins the higher consciousness above.” Letters on Yoga

“The serpent is the symbol of energy—especially of the Kundalini Shakti which is the divine Force coiled up in the lowest (physical) centre, Muladhara, and when it rises it goes up through the spine and joins the higher consciousness above.” Letters on Yoga

"The serpent with the six hoods is the Kundalini Shakti, the divine power asleep in the lowest physical centre which, awakened in the yoga, ascends in light through the opening centres to meet the Divine in the highest centre and so connect the manifest and the unmanifested, joining spirit and Matter.” Letters on Yoga*

“The serpent with the six hoods is the Kundalini Shakti, the divine power asleep in the lowest physical centre which, awakened in the yoga, ascends in light through the opening centres to meet the Divine in the highest centre and so connect the manifest and the unmanifested, joining spirit and Matter.” Letters on Yoga

“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga

:::   "The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge.” *Letters on Yoga

“The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge.” Letters on Yoga

The spiritual element is the need of the being for contact, merging, union wth its own highest and uhole sell and source of being and consciousness and bliss, the Ditinc. These two are two sides of the same thing. The mind, vital, physical can be the supports and recipients of this lose, but they can be fully that only when they become remoulded in harmony with the psychic and spiritual elements of the being and no longer bring in the lower insistences of the ego.

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 to 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.

“The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

“The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

“The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

“The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga

“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, a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle which are described as those of knowledge and bliss.” The Synthesis of Yoga

The theory of the Mantra is that it is a word of power bom out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed In the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only Create new subjective states in ourselves, alter our p^chical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can pro- duce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical place. ’

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

“The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally—the silent word is perhaps held to be more potent than the spoken—precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mentaland vital atmosphere which result ineffects, in actions and even in theproduction of material forms on the physical plane.” The Upanishads

::: "The true physical mind is the receiving and externalising intelligence which has two functions — first, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.” Letters on Yoga

“The true physical mind is the receiving and externalising intelligence which has two functions—first, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.” Letters on Yoga

:::   "The true emptiness is the beginning of what I call in the Arya ‘sama ‘ — the rest, calm, peace of the eternal Self — which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” *Letters on Yoga

“The true emptiness is the beginning of what I call in the Arya ‘sama ‘—the rest, calm, peace of the eternal Self—which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” Letters on Yoga

The true love for the Divine is a self-giving, free of demand, full of submission and surrender ; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger — for these things arc not in its composition. In return the Divine Mother also gives herself, but freely — and this represents itself in an inner giving — hei presence in your mind, your vital, your physical consciousness, her power recreating you in the divine nature, taking up aU the move'ments of your being and Erecting them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards.

"The universe is not merely a mathematical formula for working out the relation of certain mental abstractions called numbers and principles to arrive in the end at a zero or a void unit, neither is it merely a physical operation embodying a certain equation of forces. It is the delight of a Self-lover, the play of a Child, the endless self-multiplication of a Poet intoxicated with the rapture of His own power of endless creation.” The Supramental Manifestation

“The universe is not merely a mathematical formula for working out the relation of certain mental abstractions called numbers and principles to arrive in the end at a zero or a void unit, neither is it merely a physical operation embodying a certain equation of forces. It is the delight of a Self-lover, the play of a Child, the endless self-multiplication of a Poet intoxicated with the rapture of His own power of endless creation.” The Supramental Manifestation

  The vast body of salt water that covers three fourths of the surface of the globe. 2. A vast expanse or quantity. (Sri Aurobindo also employs the word as an adj. in this sense.) Ocean, ocean’s, oceans, ocean-silence, ocean-ecstasy, world-ocean’s. adj. 3. Of or pertaining to the ocean in its natural and physical relations. Also fig.

The weakness of Hatha Yoga 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. 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 sura of the world’s activity. Hatha

"The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

“The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra. When by Pranayama the division between the upper and lower prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the Shakti meets the Purusha in the brahmarandhra in a deep samadhi of union.” The Synthesis of Yoga

"The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.

“The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.

"The word ‘physical mind" is rather ambiguous, because it can mean this externalising Mind and the mental in the physical taken together.” Letters on Yoga*

“The word ‘physical mind’ is rather ambiguous, because it can mean this externalising Mind and the mental in the physical taken together.” Letters on Yoga

“The word soul is very vaguely used in English—as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” Letters on Yoga

The world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle-physical Devas — but these beings are different from each other. The great Gods belong to the Overmind plane ::: in the Supennind they are unified as aspects of the Divine, in the Overmind they appear as separate personali- ties. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manlfestion he is in affinity.

“This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life,—though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake,—therefore it is called the kundalinî sakti,—in the lowest of the chakras, in the mûlâdhâra.” The Synthesis of Yoga

This is the Diwne seen around us and on our own physical plane. But he may reveal himself above. We see or feel him as a high-lifted Presence, a great infinite of Ananda above us,

This movement as it proceeds opens up the six centres of the subtle nervous system and by the opening one escapes from the limitations of the surface consciousness bound to the gross body and great ranges of experiences proper to the subliminal self, mental, vitalj subtle physical, are shown to the sadhaka. When the Kundalini meets the higher Consciousness as it ascends through the summit of the head, there is an opening of the higher superconscient reaches above the normal mind. It is by ascend- ing through these in our consciousness and receiring a descent of their energies that it is possible ultimately to reach the Super- mind. This is the method of the Tantra. In our Yoga it is not necessary to go through the sysiemaihed method. It takes place spontaneously according to the need by the force of the aspira- tion. As soon as (here is an openmg the Divine Power descends and conducts the necessary working, does what is needed, each thing in its time and the Consciousness begins to be bom

This tenn inner is used in l«o different senses. Sometimes it denotes the consciousness behind the veil of the outer being, the mental or vital or physical within, which is in direct touch with the universal mind, the universal life-forces, universal phy- sical forces. Sometimes, on the other hand, we mean an inmost mental, vital, phyucal, more specifically called the true mind, the true vital, the true physical consciousness which is nearer to the soul and can most easily and directly respond to the

.Thus the soul or psychic essence, which is the Purusha entering into the evolution and supporting it, carries in itself all the divine potentialities ; but the individual psychic being which it puts forth as its representative assumes the imperfection of Nature and evolves in it till it has recovered its full psychic essence and united itself with the Self above of which the soul is the individual projection in the evolution. This duality in the being on all its planes, — for it is true in different ways not only of the Self and the psychic, but of the mental, vital and physical

"To live and act under control or according to a standard of what is right — not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.” Letters on Yoga

“To live and act under control or according to a standard of what is right—not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.” Letters on Yoga

torment ::: n. 1. An action that causes great pain, suffering, or anguish; torture. 2. A state of great physical pain or mental torture; anguish. v. 3. To annoy, pester, or harass. tormented, tormenting, torment-craft.

torpor ::: 1. A state of mental or physical inactivity or insensibility. 2. A state of lethargy; apathy. 3. The dormant, inactive state of a hibernating or estivating animal.

torture ::: n. 1. Infliction of severe physical pain as a means of punishment, coercion or malevolent purpose. 2. Excruciating physical or mental pain; agony. self-torture. *v. *3. To bring great physical or mental pain upon another. tortures.

torturing ::: that causes excruciating physical or mental pain.

"To the mystic there is no such thing as an abstraction. Everything which to the intellectual mind is abstract has a concreteness, substantiality which is more real than the sensible form of an object or of a physical event.” Letters on Savitri*

“To the mystic there is no such thing as an abstraction. Everything which to the intellectual mind is abstract has a concreteness, substantiality which is more real than the sensible form of an object or of a physical event.” Letters on Savitri

Transfonnaiion of inertia ::: Tamas is to be transformed into sama, the peace and the rest of the higher Prakrit!, and then filled with tapas and jyoti.^ But this can only be done com- pletely in the physical when the physical is fully transformed by the Supramental Power.

triple heavens ::: Sri Aurobindo: "Vishnu is the wide-moving one. He is that which has gone abroad — as it is put in the language of the Isha Upanishad, sa paryagât, — triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world, — the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle, — the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being"s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

truth ::: “Science started on the assumption that the ultimate truth must be physical and objective—and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” Letters on Yoga

Types of illnesses ::: An illness which comes in the ordinary course as the result of physical causes — even though adverse universal forces are the first cause — is an ordinary illness. One brought by the forces hostile to yoga to upset the system and prevent or disturb progress — without any adequate physical reason — is a hostile attack. It may have the appearance of a cold or other illness, but to the eye which sees the action of the forces and not only the outward symptoms or results, the diHerence is clear.

unconsciousness ::: “What we call unconsciousness is simply other-consciousness; it is the going in of this surface wave of our mental awareness of outer objects into our subliminal self-awareness and into our awareness too of other planes of existence. We are really no more unconscious when we are asleep or stunned or drugged or ``dead’’ or in any other state, than when we are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a little way in Yoga, this is a most elementary proposition and one which offers no difficulty whatever to the thought because it is proved at every point by experience.” The Synthesis of Yoga

violence ::: 1. Swift and intense force. 2. Rough or injurious physical force, action, or treatment.

“Vishnu is the wide-moving one. He is that which has gone abroad—as it is put in the language of the Isha Upanishad, sa paryagât,—triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,—the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being’s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda

weak ::: 1. Lacking firmness of character or strength of will. 2. Lacking physical strength, energy, or vigour; feeble. 3. Likely to fail under pressure, stress, or strain; lacking resistance; fragile. (Also used as a n.) weaker.

weariness ::: temporary loss of strength and energy resulting from hard physical or mental work.

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

“We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

weary ::: adj. 1. Physically or mentally fatigued. 2. Impatient or dissatisfied with something (often followed by of). 3. Causing fatigue; tiresome. wearily. v. 4. To become exhausted tired through overuse or great strain or stress.

"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

“We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga

"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

“We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

When it is golden red it mc.ins Ute same modified Supramcntal- physical Light, — the Light of Divine Truth in the physical. The golden red light has a strong iransformiog power.

When the physical consciousness prevails, often one does not feel any signs or effect even if the experiences are there.

When the physical consdousness has been sensilivised, too much or heavy food becomes offensive to it.

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

When the resistance in the body is too strong and persistent, it can help to take some aid of physical means as an instru- mentation for the Force to work more directly on the body itself ; for the body then feels itself supported against the resistance from both sides, by means physical as well as supra-

"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine

“When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands,’ says the Gita, ‘undivided in beings and yet as if divided.’ Thus each object is that Infinite and one in essential being with all other objects that are also forms and names,—powers, numens,—of the Infinite.” The Life Divine

Wideness and calmness are the foundation of the yogic cons- ciousness and the best condition for inner growth and experi- ence. If a wide calm can be established in the physical cons- ciousness, occupying and filling the very body and all its cells, that can become (he basis for its transformation ; in fact, with- out this wideness and calmness (he transformation is hardly possible.

"Wideness and calmness are the foundation of the yogic consciousness and the best condition for inner growth and experience. If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible.” Letters on Yoga*

“Wideness and calmness are the foundation of the yogic consciousness and the best condition for inner growth and experience. If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible.” Letters on Yoga

Will to illness ::: There is something in the body that accepts the illness and has certain reactions that make this acceptance effective ; so there must be a contrary will in the conscious parts of the being to get rid of this most physical acceptance.

with the reality of the inner self and the inner planes. It is a mistake to think that we lire physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.

Word ::: “The word is a sound expression of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantras and of Japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible: ‘God said, Let there be Light, and there was Light’. It is creation by the Word.” The Future Poetry

You must learn to stand back from the physical pain or uneasi- ness and localise it. If you can do that and do it completely, the pain or uneasiness itself will be more easily and quietly removed and you will not be overpowered. You can see that the Force has the power to lake away the pains.



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  142 Sri Aurobindo
   39 The Mother
   4 Sri Aurobindo
   4 Sri Ramakrishna
   3 Peter J Carroll
   3 Manly P Hall
   3 M Alan Kazlev
   3 Joseph Campbell
   2 Nikola Tesla
   2 Ken Wilber
   2 Howard Gardner
   2 Gabor Mate
   2 Sri Ramana Maharshi
   2 Sri Nisargadatta Maharaj
   2 Jorge Luis Borges
   2 Aleister Crowley
   2 ?
   1 William James
   1 Wikipedia
   1 Vivekananda
   1 they are not all bad. Those devils have been my angels. Without them I would never have disappeared into language
   1 The Hashish Eater
   1 Sylvia Plath
   1 SWAMI TRIGUNATITANANDA
   1 Swami Rama
   1 Swami Brahmananda
   1 Swami Akhandananda
   1 Stephen Hawking
   1 six hours
   1 Satprem
   1 SATM?
   1 Samuel Taylor Coleridge
   1 Samael Aun Weor
   1 Saint Padre Pio of Pietrelcina
   1 Ronald Decker and Thierry Depaulis and Michael Dummett
   1 Rodney Collin
   1 Richard P Feynman
   1 R Buckminster Fuller
   1 Ramesh Balsekar
   1 Pavel Florensky
   1 Patanjali : Aphroisms.II. 12
   1 Nolini Kanta Gupta
   1 Maximus the Confessor
   1 MATA AMRITANANDAMAYI
   1 Mahatma Gandhi
   1 Leonard Susskind
   1  Leonard Adleman
   1 Karol Wojtyla to Henri de Lubac
   1 Julian Huxley
   1 Jigme Lingpa
   1 James Clerk Maxwell
   1 Israel Regardie
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 id
   1 Horace
   1 Hermes
   1 Henry David Thoreau
   1 Haruki Murakami
   1 Georges Van Vrekhem
   1 Gabriel Marcel
   1 Fred Rogers
   1 Eugene Paul Wigner
   1 Erwin Schrodinger
   1 Eliphas Levi
   1 Edward Haskell
   1 Dilgo Khyentse Rinpoche
   1 Charles Darwin
   1 Carlyle
   1 Carl Jung
   1 Bhagavad-Gita
   1  Bertrand Russell
   1 Awaghosha
   1 Antoine the Healer
   1 Anthony Robbins
   1 Alice Bailey
   1 Alice A. Bailey
   1 Alfred Korzybski
   1 Albert Einstein
   1 Saint Thomas Aquinas
   1 Johann Wolfgang von Goethe
   1 A B Purani

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   32 Frederick Lenz
   19 Anonymous
   11 Haruki Murakami
   11 Deepak Chopra
   10 Sri Aurobindo
   9 Mahatma Gandhi
   8 Swami Vivekananda
   7 Dalai Lama
   6 Stephen Hawking
   6 Edgar Cayce
   6 Bessel A van der Kolk
   5 Wayne Dyer
   5 R Buckminster Fuller
   5 Mehmet Murat ildan
   5 Leo Tolstoy
   5 John Green
   5 B K S Iyengar
   5 Ayn Rand
   4 The Mother
   4 Marshall McLuhan

1:Guru is not the physical form. ~ Sri Ramana Maharshi,
2:Strength does not come from physical capacity. It comes from an indomitable will. ~ Mahatma Gandhi,
3:If you don't know how to say no, your body will say it for you through physical illnesses. ~ Gabor Mate,
4:The physical world is only a reflection of the spiritual. ~ Antoine the Healer, the Eternal Wisdom
5:Learn to make demands upon yourself. This is the secret. But it applies to all sides of oneself - physical, emotional, mental. ~ Rodney Collin,
6:Few aspire for the higher things! They are attracted by physical beauty, money, honor, and titles. ~ Sri Ramakrishna,
7:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga,
8:There can be no physical life without an order and rhythm. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work,
9:The vital and physical life, a human edition of the animal round. ~ Sri Aurobindo, The Human Cycle, Civilisation and Culture,
10:Rely on the Mother always. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Subtle Physical, Vital and Mental Planes,
11:What gives the force and joy of the work is however not physical but vital. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga,
12:The physical consciousness is constitutionally ignorant. ~ Sri Aurobindo, Letters on Yoga - IV, Difficulties of the Physical Nature,
13:As one sun illumines all this world, so the conscious Idea illumines all the physical field. ~ Bhagavad-Gita, the Eternal Wisdom
14:Mental faith is not sufficient; it must be completed and enforced by a vital and even a physical faith, a faith of the body. ~ The Mother,
15:Mathematics is a language plus reasoning; it is like a language plus logic. Mathematics is a tool for reasoning. ~ Richard P Feynman, The Character of Physical Law,
16:The idea is a mighty force, even when it has no physical power behind it. ~ Sri Aurobindo, Karmayogin: The Right of Association, Speech,
17:All the physical senses have their corresponding powers in the psychical being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
18:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
19:Sri Aurobindo is in the subtle physical, you can meet him when you sleep, if you know how to go there.
   ~ The Mother, Words Of The Mother I, [T1],
20:Though egotism is beheaded in the perfected soul, its vitality is left to make them carry on the functions of physical life. ~ Sri Ramakrishna,
21:There is a consciousness in each physical thing with which one can communicate. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work,
22:Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else. ~ Erwin Schrodinger,
23:Man is a spirit, but a spirit that lives as a mental being in physical Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ladder of Self-Transcendence,
24:The luminous zone that envelops the blue flame of the candle is the subtle body, and the outermost edge represents the physical body. ~ Sri Ramakrishna,
25:Guru is not the physical form. So the contact will remain even after the physical form of the Guru vanishes. ~ Sri Ramana Maharshi, Day by Day, 9-3-46,
26:You have got to cultivate all the three - hands, head and heart. The word 'hands' stands for physical labour; the 'head' for intellect and by 'heart' is meant love. ~ Swami Akhandananda,
27:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
28:Physics is mathematical not because we know so much about the physical world, but because we know so little; it is only its mathematical properties that we can discover. ~ Bertrand Russell,
29:It is the physical that fears and abhors suffering, but the vital takes it as part of the play of life. ~ Sri Aurobindo, Letters on Yoga - IV, Sorrow and Suffering,
30:Physical science may give clues of process, but cannot lay hold on the reality of things. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth and Soul Evolution,
31:There is an obscure mind and life even in the cells of the body, the stones or in molecules and atoms. ~ Sri Aurobindo, Letters on Yoga - I, The Physical Consciousness,
32:It is by the process of repeated impressions that consciousness was made to manifest in matter. ~ Sri Aurobindo, Letters on Yoga - IV, Difficulties of the Physical Nature,
33:The entire conquest of the body comes in fact by the conquest of the physical life-energy. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
34:The eye is not able to perceive physical objects without light, nor can the intellect receive spiritual contemplation apart from the knowledge of God. ~ Maximus the Confessor, Ambiguum 10.27 [1156b],
35:Pain and discomfort come from a physical consciousness not forceful enough to determine its own reaction to things. ~ Sri Aurobindo, Letters on Yoga - IV, Illness and Health,
36:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
37:Pain is caused because the physical consciousness in the Ignorance is too limited to bear the touches that come upon it. ~ Sri Aurobindo, Letters on Yoga - IV, Illness and Health,
38:Illusion (World)
When one is living in the physical mind, the only way to escape from it is by imagination. ~ Sri Aurobindo, Letters on Yoga - III, Experiences and Realisations,
39:The bondage does not consist in the physical act of becoming, but in the persistence of the ignorant sense of the separate ego. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
40:A certain moderation is needed even in the eagerness for progress—moderation, not indifference or indolence. ~ Sri Aurobindo, Letters on Yoga - IV, Difficulties of the Physical Nature,
41:The material world and the physical life exist for us only by virtue of our internal self and our internal life. ~ Sri Aurobindo, Kena and Other Upanishads, The Subject of the Upanishad,
42:The peace and spontaneous knowledge are in the psychic being and from there they spread to mind and vital and physical. ~ Sri Aurobindo, Letters on Yoga - IV, Levels of the Physical Being,
43:A beginner shouldn't meditate and do japa excessively, foregoing sleep in the process. Meditation, japa, physical work and studying the scriptures should all be done gradually in a regulated way. ~ MATA AMRITANANDAMAYI,
44:To ascend is easier than to bring down; the higher consciousness gets entangled and impeded in the physical and the mind and vital. ~ Sri Aurobindo, Letters on Yoga - III, Ascent and Descent,
45:Whosoever comes to birth in God, is delivered from the physical sensations, recognises the different elements which compose it and enjoys a perfect happiness. ~ Hermes, the Eternal Wisdom
46:Such difficulties are root and product of both physical and mental workings; they produce their fruits alike in the visible and invisible. ~ Patanjali : Aphroisms.II. 12, the Eternal Wisdom
47:We have the choice; it depends on us to choose the good or the evil by our own will. The choice of evil draws us to our physical nature and subjects us to fate. ~ Horace, the Eternal Wisdom
48:Barbarism is the state of society in which man is almost entirely preoccupied with his life and body, his economic and physical existence. ~ Sri Aurobindo, The Human Cycle, Civilisation and Culture,
49:Can the very physical cells of one's body have more aspiration than the rest of the being?

   It is quite possible as the 'sadhana' is done now in the body itself.
   ~ The Mother, Words Of The Mother II,
50:Material energy in Matter, physical energy in the body, essential energy in the essence, all that in its entirety is God and in the universe there is nothing which is not God. ~ id, the Eternal Wisdom
51:There is only one aim to be followed, the increase of the Peace, Light, Power and the growth of a new consciousness in the being. ~ Sri Aurobindo, Letters on Yoga - IV, Difficulties of the Physical Nature,
52:To become an Initiate, one has to endure a "magical ritual", in which, the soul is momentarily liberated... and can contemplate, on one side, ones physical-animal life, and on the other side, ones spiritual life... ~ Samael Aun Weor,
53:The laws of this world as it is are the laws of the Ignorance and the Divine in the world maintains them so long as there is the Ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, The Physical Mind and Sadhana,
54:Providing it is taken in its metaphysical and not its physical sense, the distinction between the *full* and the *empty* seems to me more fundamental than that between the *one* and the *many.* ~ Gabriel Marcel, 'The Ontological Mystery',
55:In order to be unattached one must be unattached everywhere, in the mental, vital, physical action and not only in the silent soul somewhere inside. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
56:The physical body is therefore a basis of action, pratiṣṭhā, which cannot be despised, neglected or excluded from the spiritual evolution. ~ Sri Aurobindo, The Synthesis Of Yoga, The Elements of Perfection,
57:Physical nature is slow and inert and unwilling to change; its tendency is to be still and take long periods of time for a little progress. ~ Sri Aurobindo, Letters on Yoga - IV, The Transformation of the Physical,
58:Physical troubles always come as lessons to teach equality and to reveal what in us is pure and luminous enough to remain unaffected. It is in equality that one finds the remedy. An important point: equality does not mean indifference.
   ~ ?,
59:When you are exposed to any trial, be it physical or moral, bodily or spiritual, the best remedy is the thought of him who is our life, and not think of the one without joining to it the thought of the other. ~ Saint Padre Pio of Pietrelcina,
60:On the physical plane the Divine expresses himself through beauty, on the mental plane through knowledge, on the vital plane through power and on the psychic plane through love.
   ~ The Mother, Words Of The Mother III,
61:The physical is an obstinate obstacle, but it must be enlightened, persuaded, pressed even to change, but not oppressed or violently driven. ~ Sri Aurobindo, Letters on Yoga - IV, The Transformation of the Physical,
62:The plan of the human form is one, yet no two human beings are precisely alike in their physical characteristics. ~ Sri Aurobindo, The Human Cycle, Nature's Law in Our Progress - Unity in Diversity, Law and Liberty,
63:The words of language, as they are written or spoken, do not seem to play any role in my mechanism of thought. The physical entities which seem to serve as elements in thought are certain signs and more or less clear images. ~ Albert Einstein,
64:Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
65:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga,
66:Ours is still a world in which ideals can only be imposed if they have a preponderating vital and physical force in their hands or at their backs. ~ Sri Aurobindo, The Human Cycle, The Principle of Free Confederation,
67: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, The Order of the Worlds,
68:It is not true that physical work is of an inferior value to mental culture, it is the arrogance of the intellect that makes the claim. ~ Sri Aurobindo, Letters on Yoga - IV, The Hostile Forces and the Difficulties of Yoga,
69:When you learn a lesson, you have to repeat it till the physical mind gets hold of it—otherwise it does not become a part of consciousness. ~ Sri Aurobindo, Letters on Yoga - III, Variations in the Intensity of Experience,
70:Philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist. ~ Sri Aurobindo,
71:Any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature,
72:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, The Life Divine 1.10-14,
73:When I was a boy I used to think that strong meant having big muscles, great physical power; but the longer I live, the more I realize that real strength has much more to do with what is not seen. Real strength has to do with helping others." ~ Fred Rogers,
74:The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
75:If the root of a tree is medicinal, then the fruit will be medicine. But if the root is poisonous, then the fruit will be poison. Likewise, positive and negative qualities come from one's motivation, and not from one's physical actions in themselves. ~ Jigme Lingpa,
76:As an apparent entity, man does not live his life but is being lived, like a puppet on strings. All his attempts to "live his life", are nothing more than reactions to impulses, engendered by psycho-physical conditions, over which he has no control. ~ Ramesh Balsekar,
77:One goal of alchemy, the transmutation of base substances into gold, is now known to be impossible by chemical means but possible by physical means. Although not financially worthwhile, Gold was synthesized in particle accelerators as early as 1941. ~ Wikipedia, Alchemy,
78:In a manifestation in Time new realities can emerge, truths of being not yet realised can put forth their possibilities and become actual in the physical and terrestrial existence. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
79:It is, I suppose, the image of Sri Krishna as Lord of the divine Love and Ananda - and his flute calls the physical being to awake out of the attachments of the physical world and turn to that Love and Ananda.
   ~ Sri Aurobindo, Letters On Yoga - I,
80:Realize that your world is only a reflection of yourself and stop finding fault with the reflection. Attend to yourself, set yourself right; mentally and emotionally. The physical self will follow automatically.
   ~ Sri Nisargadatta Maharaj,
81:The Guru should not be looked upon as an ordinary human being. His physical body is the temple, in which resides the Lord. If the Guru is served with this idea in mind, one comes to acquire love and devotion for him, which can then be directed toward the Lord. ~ Swami Brahmananda,
82:To catch the boundless in a net of birth,
To cast the spirit into physical form,
To lend speech and thought to the Ineffable; ~ Sri Aurobindo, Savitri, 02.06,
83:Physics is becoming so unbelievably complex that it is taking longer and longer to train a physicist. It is taking so long, in fact, to train a physicist to the place where he understands the nature of physical problems that he is already too old to solve them. ~ Eugene Paul Wigner,
84:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
85:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
86:I am with you because I am you or you are me.
   I am with you, that signifies a world of things, because I am with you on all levels, on all planes, from the supreme consciousness down to my most physical consciousness. ~ The Mother, Words Of The Mother I, [T4],
87:In that fair subtle realm behind our own
The form is all, and physical gods are kings.
The inspiring Light plays in fine boundaries;
A faultless beauty comes by Nature's grace; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
88:Drugs cure the body when they do not merely trouble or poison it, but only if their physical attack on the disease is supported by the force of the spirit; if that force can be made to work freely, drugs are superfluous.
   ~ Sri Aurobindo, Essays Divine And Human,
89:When the will and energy are concentrated and used to control the mind, vital and physical and change them or to bring down the higher consciousness or for any other Yogic purpose or high purpose, that is called Tapasya.
   ~ Sri Aurobindo, Letters On Yoga - II, 102?,
90:The passion of pity with its impure elements of physical repulsion and emotional inability to bear the suffering of others has to be rejected and replaced by the higher divine compassion. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
91:Last night, we (you and I and some others) were together for quite a long time in the permanent dwelling-place of Sri Aurobindo which exists in the subtle physical (what Sri Aurobindo called the true physical).
   1 February 1963 ~ The Mother, Words Of The Mother I, [T1],
92:The rough handling and careless breaking or waste and misuse of physical things is a denial of the Yogic Consciousness and a great hindrance to the bringing down of the Divine Truth to the material plane. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work,
93:As a single footstep will not make a path on the earth, so a single thought will not make a pathway in the mind. To make a deep physical path, we walk again and again. To make a deep mental path, we must think over and over the kind of thoughts we wish to dominate our lives.
   ~ Henry David Thoreau,
94:That life which has passed thro spiritual regeneration will last for ever. It is of the spirit, & not subject to destruction or decay. The law of physical regeneration is the law of physical change, but the law of spiritual regeneration brings about thor change of human life ~ SWAMI TRIGUNATITANANDA,
95:The more you are preoccupied by your own physical aging, the more anxious you will become. Do not worry so much about your physical appearance. Concentrate, rather, on not wasting your life. Practise the Dharma. The more you engage in it, the more your satisfaction will grow. ~ Dilgo Khyentse Rinpoche,
96:There are five ways in which men are different. The first way is by sex, which Paul excludes when he says, there cannot be male and female, because men and women do not differ in mind, but in their physical sex ~ Saint Thomas Aquinas, (Commentary on Colossians 3, lect. 2).,
97:The red lotus is the flower of Sri Aurobindo, but specially for his centenary we shall choose the blue lotus, which is the colour of his physical aura, to symbolise the centenary of the manifestation of the Supreme upon earth. 21 December 1971
   *
   ~ The Mother, Words Of The Mother I,
98:Knowledge of the way is not enough - one must tread it, or if one cannot do that, allow oneself to be carried along it. The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later. ~ Sri Aurobindo, Letters On Yoga - II,
99:It's not all bad. Heightened self-consciousness, apartness, an inability to join in, physical shame and self-loathing~they are not all bad. Those devils have been my angels. Without them I would never have disappeared into language, literature, the mind, laughter and all the mad intensities that made and unmade me. ~ Stephen Fry,
100:I can never read all the books I want; I can never be all the people I want and live all the lives I want. I can never train myself in all the skills I want. And why do I want? I want to live and feel all the shades, tones and variations of mental and physical experience possible in life. And I am horribly limited. ~ Sylvia Plath,
101: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,
102:Destiny is an absolutely definite and inexorable ruler. Physical ability and moral determination count for nothing. It is impossible to perform the simplest act when the gods say "no." I have no idea how they bring pressure to bear on such occasions; I only know that it is irresistible. ~ Aleister Crowley,
103:Doubt, sorrow, dejection, wrath, despair, all these demons lie in wait for a man and as soon as he leads an idle life, they attack; the surest protection against them is assiduous physical labour. As soon as a man sets himself to this task, no demon can approach him or do more than growl from a distance. ~ Carlyle, the Eternal Wisdom
104:But not the utter vision and delight.
A veil is kept, something is still held back,
Lest, captives of the beauty and the joy,
Our souls forget to the Highest to aspire.
In that fair subtle realm behind our own
The form is all, and physical gods are kings.
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,
105:Sri Aurobindo is constantly in the subtle physical, very active there. I see him almost daily, and last night I spent many hours with him.
   If you become conscious in the subtle physical you will surely meet him, it is what he called the true physical - it has nothing to do with the psychic. 21 December 1969
   ~ The Mother, Words Of The Mother I, [T1],
106:It is no doubt as you say, [1] but that is always the difficulty of the physical consciousness until it has been enlightened from within.
   [1] The correspondent wrote that although she wanted to get rid of her desires, confusions and wrong movements, the outward, physical part of her being wanted to hold on to them.
   ~ Sri Aurobindo, Letters On Yoga - IV,
107:From the point of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you.
   ~ The Mother, Questions And Answers 1953, [T4],
108:O Mother, what should I do? I am completely unconscious. Mother, where are You?

   In your psychic being - I am always present there. It is there that you can find me and must find me, and when you have found me there, in the depths of your heart, you will also recognise me in my physical form. 31 October 1934
   ~ The Mother, More Answers From The Mother, [T0],
109:The very same brain centers that interpret and feel physical pain also become activated during experiences of emotional rejection. In brain scans, they light up in response to social ostracism, just as they would when triggered by physically harmful stimuli. When people speak of feeling hurt or of having emotional pain, they are not being abstract or poetic, but scientifically quite precise. ~ Gabor Mate,
110:Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. ~ Sri Aurobindo, The Life Divine,
111:Full Circle argues that scientific specialization has destroyed those concepts and values crucial to the survival and regeneration of Western democracy. These values are boldly restated as an assembly of the sciences - physical, biological, and psycho-social - within a single system, the periodic coordinate system of Unified Science, modelled on Leibniz's Universal Characteristic..... ~ Edward Haskell, Full Circle,
112:Any physical theory is always provisional, in the sense that it is only a hypothesis; you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. ~ Stephen Hawking,
113:conditions of the psychic opening :::
The realisation of the psychic being, its awakening and the bringing of it in front depend mainly on the extent to which one can develop a personal relation with the Divine, a relation of Bhakti, love, reliance, self-giving, rejection of the insistences of the separating and self-asserting mental, vital and physical ego. ~ Sri Aurobindo, Letters On Yoga - III,
114:The research for physical immortality proceeds from a misunderstanding of the traditional teaching. On the contrary, the basic problem is: to enlarge the pupil of the eye, so that the body with its attendant personality will no longer obstruct the view. Immortality is then experienced as a present fact: "It is here! It is here!" [165]
[165] A Tantric aphorism. ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
115:Psychic life in the universe is a work of the divine Grace. Psychic growth is a work of the divine Grace and the ultimate power of the psychic being over the physical-being will also be a result of the divine Grace. And the mind, if it wants to be at all useful, has only to remain very quiet, as quiet as it can, because if it meddles in it, it is sure to spoil everything.
   ~ The Mother, Questions And Answers 1955,
116:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine, 1.03,
117:All division in the being is an insincerity. The greatest insincerity is to dig an abyss between your body and the truth of your being. When an abyss separates the true being from the physical being, Nature fills it up immediately with all kinds of adverse suggestions, the most formidable of which is fear, and the most pernicious, doubt. Allow nothing anywhere to deny the truth of your being - this is sincerity. ~ The Mother,
118:The Divine Grace and Power can do anything, but with the full assent of the sadhak.
   To learn to give the full assent, is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.
   ~ Sri Aurobindo, Letters On Yoga - II, [T9],
119:The soul of each man contains the potential divinity. Our aim must be to make apparent this divinity within us by subduing our inner and outer nature. Attain to him by works or by adoration, by physical mastery, by philosophy, by one, by several or by all of these methods and be free. That is the whole of religion. Doctrines, dogmas, rituals, books, temples, forms are only secondary details. ~ Vivekananda, the Eternal Wisdom
120:Lila (pronounced Leela) is the play of creation. To awakened consciousness, the entire universe. With all its joys and sorrows, pleasures and pains, appears as a divine game, sport, or drama. It is a play in which the one Consciousness performs all the roles. Alluding to this lila of the Divine Mother the physical universe is a "mansion of mirth." ~ Sri Ramakrishna, in Selections from The Gospel of Sri Ramakrishna (2005), p. 130
121:To be in full union with the Divine is the final aim. When one has some kind of constant union, one can be called a yogi, but the union has to be made complete. There are yogis who have only the union on the spiritual plane, others who are united in mind and heart, others in the vital also. In our yoga our aim is to be united too in the physical consciousness and on the supramental plane.
   ~ Sri Aurobindo, Letters On Yoga - II, [T2],
122:In the growth into a divine life the spirit must be our first preoccupation; until we have revealed and evolved it in our self out of its mental, vital, physical wrappings and disguises, extricated it with patience from our own body, as the Upanishad puts it, until we have built up in ourselves an inner life of the spirit, it is obvious that no outer divine living can become possible. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
123:powers of freedom from subjection to the body :::
   By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvelously increased, doubled, tripled, decupled.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 346,
124:There comes a time in the growth of every living individual thing when it realizes with dawning consciousness that it is a prisoner. While apparently free to move and have its being, the struggling life cognizes through ever greater vehicles its own limitations. It is at this point that man cries out with greater insistence to be liberated from the binding ties which, though invisible to mortal eyes, still chain him with bonds far more terrible than those of any physical prison. ~ Manly P Hall,
125:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

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

God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human,
126:The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being. ~ Sri Aurobindo, The Life Divine
127:Divine Mother, I want to realise Your Presence in all the parts of my being, penetrating even the body - only I don't know how to do it. You are the very reason of my being; why then do I live now without feeling Your Presence even in the cells of my body?

   The physical nature is obscure and recalcitrant everywhere; it is very difficult for it to become conscious of the divine Presence. That is why we must be patient and keep on aspiring with the certitude of Victory. My blessings are always with you.
   ~ The Mother, Words Of The Mother II,
128:Mother, Some people criticise the fact that we have too many rules in our physical education and that we impose too much discipline on the children.
   There can be no physical education without discipline. The body itself could not function without a strict discipline. Actually, the failure to recognise this fact is the principal cause of illness. Digestion, growth, blood-circulation, everything, everything is a discipline. Thought, movement, gestures, everything is a discipline, and if there is no discipline people immediately fall ill.
   ~ The Mother, On Education,
129:The miraculous or extraordinary powers acquired by Yogis on the vital plane are not all true in the physical. There are many pit-falls in the vital. These vital powers take up even a man like Hitler and make him do things by suggesting to him - "It shall happen". There are quite a number of cases of Sadhaks who have lost their Sadhana by listening to these voices from the vital-world. And the humour of it all is that they all say that they come either from the Mother or from me! ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (page no-614),
130:The connection between you and the Mother is there and has always existed. Inside it is very evident and, when you are in the psychic condition, that which is inside begins to work. It is only the physical mind that suggests the idea to the contrary because outward circumstances are still inharmonious and unfavourable. Do not allow these suggestions to sway you. Seek the connection within you in your psychic being; then even through the outward circumstances it will shine out and change all into oneness.
5 June 1936 ~ Sri Aurobindo, The Mother With Letters On The Mother,
131:Has the subconscient accepted the Higher Consciousness?

   If the subconscient were to accept the Consciousness, it would no longer be the subconscient, it would become consciousness. I think that you mean: has the subconscient submitted to the rule, to the law of the higher Consciousness? This is not done as a whole, for the subconscient is vast and complex; there is a mental subconscient, a vital subconscient, a physical subconscient, a bodily subconscient. We have to wrest the subconscient fragment by fragment from its ignorant and inert...
   ~ The Mother, Words Of The Mother II,
132:Faith in its essence is a light in the soul which turns towards the truth even when the mind doubts or the vital revolts or the physical consciousness denies it. When this extends itself to the instruments, it becomes a fixed belief in the mind, a sort of inner knowledge which resists all apparent denial by circumstances or appearances, a complete confidence, trust, adhesion in the vital and in the physical consciousness, an invariable clinging to the truth in which one has faith even when all is dark around and no cause of hope seems to be there. ~ Sri Aurobindo, Letters On Yoga - II,
133:When a nation which has long groaned under the intolerable yoke of a tyrant rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease which in the absence of excitement he could scarcely move; he who under the rage of an insult attacks and puts to flight half a score of his enemies,-are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness? ~ Johann Wolfgang von Goethe,
134:Hence, as more individuals are produced than can possibly survive, there must in every case be a struggle for existence, either one individual with another of the same species, or with the individuals of distinct species, or with the physical conditions of life. It is the doctrine of Malthus applied with manifold force to the whole animal and vegetable kingdoms; for in this case there can be no artificial increase of food, and no prudential restraint from marriage. Although some species may be now increasing, more or less rapidly, in numbers, all cannot do so, for the world would not hold them. ~ Charles Darwin, The Origin of Species,
135:It is the peace you feel - the peace that is taking little by little hold of the inner being - that has to deepen and strengthen itself till it can take hold of the physical also. When it can do that, the externalised physical consciousness will feel it no longer alien to itself. The Peace will enable the Force and Light to enter also into the physical and the true understanding will come there too and remove the sense of distance and difference. That is how the Yoga force always works in principle - but the more the quietude, the more rapidly and surely it will work. ~ Sri Aurobindo, Letters On Yoga - IV?,
136:The word is a sound expressive of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantra and of japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in The Bible, God said, Let there be Light, and there was Light. It is creation by the Word.  6 May 1933 ~ Sri Aurobindo, Letters On Poetry And Art, 1.1.1.02 - Creation by the Word / 2.3.02 - Mantra and Japa,
137:aspiration and dryness :::
Naturally, the more one-pointed the aspiration the swifter the progress. The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in - as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well-known obstacle in all sadhana. But one has to persist and not be discouraged. If one keeps the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible. ~ Sri Aurobindo, Letters On Yoga - II,
138:Apart from the individual difficulty there is a general difficulty in the physical earth-nature. Physical nature is slow and inert and unwilling to change; its tendency is to be still and take long periods of time for a little progress. It is very difficult for even the strongest mental or vital or even psychic will to overcome this inertia. It is only by bringing down constantly the consciousness and force and light from above that it can be done. Therefore there must be a constant will and aspiration for that and for the change and it must be a steady and patient will not tired out even by the utmost resistance of the physical nature.
   ~ SATM?,
139:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is.
   ~ Sri Aurobindo, Letters On Yoga - III, Difficulties of the Path,
140:Sciences reach a point where they become mathematized..the central issues in the field become sufficiently understood that they can be thought about mathematically..[by the early 1990s] biology was no longer the science of things that smelled funny in refrigerators (my view from undergraduate days in the 1960s)..The field was undergoing a revolution and was rapidly acquiring the depth and power previously associated exclusively with the physical sciences. Biology was now the study of information stored in DNA - strings of four letters: A, T, G, and C..and the transformations that information undergoes in the cell. There was mathematics here! ~ Leonard Adleman,
141:Therefore the coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it and to make it the recognised goal of the race. In proportion as they succeed and to the degree to which they carry this evolution, the yet unrealised potentiality which they represent will become an actual possibility of the future.
   ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age, 263,
142:Einstein's breakthrough was classic in that it sought to unify the elements of a physical analysis, and it placed the older examples and principles within a broader framework. But it was revolutionary in that, ever afterward, we have thought differently about space and time, matter and energy. Space and time-no more absolute-have become forms of intuition that cannot be divorced from perspective or consciousness, anymore than can the colors of the world or the length of a shadow. As the philosopher Ernst Cassirer commented, in relativity, the conception of constancy and absoluteness of the elements is abandoned to give permanence and necessity to the laws instead. ~ Howard Gardner,
143:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
144:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
145:The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higherMind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels, but one can receive something from them, even from the Overmind, indirectly.Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, 118,
146:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.
   ~ Sri Aurobindo, Letters On Yoga - IV,
147:It is an inertia of the physical consciousness which allows these desires to come and does not react against the suggestions; it is that also which responds to the pains and suggestion of illness. But you must not accept the suggestion that you cannot react and be free, - the physical consciousness itself cannot as yet, but the will can if it is called on to act and made accustomed to act always. Not the struggling will, but a quiet will insisting on the quietude of the mind and vital and insisting on the rejection of these adverse things. That would soon prove sufficient to hold the ground for the Peace and Force to act and they would do the rest.
   ~ Sri Aurobindo, Letters On Yoga - IV,
148:The physical form of a magical weapon is no more than a convenient handle or anchor for its aetheric form.
The Sword and Pentacle are weapons of analysis and synthesis respectively. Upon the pentacle aetheric forms, images, and powers are assembled when the magical will and perception vitalize the imagination. The magician may create hundreds of pentacles in the course of his sorceries, yet there is a virtue in having a general purpose weapon of this class, for its power increases with use, and it can be employed as an altar for the consecration of lesser pentacles. For many operations of an evocatory type, the pentacle is placed on the cup and the conjuration performed with the wand. ~ Peter J Carroll, Liber Null,
149:I am again feeling that depression, but I cannot find out its cause. I feel a burning pain inside me and then some part in me becomes very hostile. There is also some inertia in the nature.

These are the two difficulties, one of the vital dissatisfaction and restlessness, the other of the inertia of the physical consciousness which are the chief obstacles to the sadhana. The first thing to do is to keep detached from them, not to identify yourself mentally with these movements - even if you cannot reject them - next to call on the Mother's force quietly but steadily for it to descend and make the obstacles disappear. 31 January 1934 ~ Sri Aurobindo, The Mother With Letters On The Mother,
150:The dream is evidently an indication of the difficulty you are experiencing. The sea is the sea of the vital nature whose flood is pursuing you (desires are the sea water) on your road of sadhana.
The Mother is there in your heart but sleeping - i.e. her power has not become conscious in your inner consciousness because she is surrounded by the thin curtain of skin (the obscurity of the physical nature). It is this (it is not thick any longer but still effective to veil her from you) which has to go so that she may awake. It is a matter of persistence in the will and the endeavour - the response from within, the awaking of the Mother in the heart will come. ~ Sri Aurobindo, Letters On Yoga - III,
151:Nobility and Refinement
Nobility: the incapacity for any pettiness either of sentiments or of action.
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Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.
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Dignity affirms its worth, but demands nothing.
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Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.
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Dignity in the physical: above all bargaining.
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Psychic dignity refuses to accept anything that lowers or debases.
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Refinement: gradually grossness is eliminated from the being.
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Sensitivity: one of the results of the refinement of the being.
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Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II,
152:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
153:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III,
154:In Malkus, the lowest of the Sephiros, the sphere of the physical world of matter, wherein incarnate the exiled Neschamos from the Divine Palace, there abides the Shechinah, the spiritual Presence of Ain Soph as a heritage to mankind and an ever-present reminder of spiritual verities. That is why there is written " Keser is in Malkus, and Malkus is in Keser, though after another manner The Zohar would imply that the real Shechinah, the real Divine Presence, is allocated to Binah whence it never descends, but that the Shechinah in Malkus is an eidolon or Daughter of the Great Supernal Mother. Isaac Myer suggests that : " It is considered by Qabalists as the executive energy or power of Binah, the Holy Spirit or the Upper Mother." ~ Israel Regardie, A Garden of Pomegrantes,
155:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
   ~ Sri Aurobindo, Letters On Yoga - I,
156:At one stage in the initiation procedure, Christian tells us...the postulant climbs down an iron ladder, with seventy-eight rungs, and enters a hall on either side of which are twelve statues, and, between each pair of statues, a painting. These twenty-two paintings, he is told, are Arcana or symbolic hieroglyphs; the Science of Will, the principle of all wisdom and source of all power, is contained in them. Each corresponds to a "letter of the sacred language" and to a number, and each expresses a reality of the divine world, a reality of the intellectual world and a reality of the physical world. The secret meanings of these twenty-two Arcana are then expounded to him. ~ Ronald Decker and Thierry Depaulis and Michael Dummett, A Wicked Pack of Cards - The Origins of the Occult Tarot,
157: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,
158:
   Mother, I would like to know from you if it is good for me to devote more time to meditation than I am doing at present. I spend about two hours, morning and evening together. I am as yet not quite successful in meditation. My physical mind disturbs me a lot. I pray to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working like a mad machine and the heart sleeping like a stone. Mother, let me feel your presence within my heart always.


...

The increase of time given to meditation is not very useful unless the urge for meditation comes spontaneously from inside and not from any arbitrary decision of the mind.
   My help, love and blessings are always with you.
   ~ The Mother, Words Of The Mother II,
159:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity,
160:But it is evident that all analogies of this kind depend on principles of a more fundamental nature; and that, if we had a true mathematical classification of quantities, we should be able at once to detect the analogy between any system of quantities presented to us and other systems of quantities in known sciences, so that we should lose no time in availing ourselves of the mathematical labors of those who had already solved problems essentially the same. [...] At the same time, I think that the progress of science, both in the way of discovery, and in the way of diffusion, would be greatly aided if more attention were paid in a direct way to the classification of quantities. ~ James Clerk Maxwell, Remarks on the mathematical classification of physical quantities, Proceedings of the London Mathematical Society, 1871,
161:I have read your account of your sadhana. There is nothing to say, I think, - for it is all right - except that the most important thing for you is to develop the psychic fire in the heart and the aspiration for the psychic being to come forward as the leader of the sadhana. When the psychic does so, it will show you the 'undetected ego-knots' of which you speak and loosen them or burn them in the psychic fire. This psychic development and the psychic change of mind, vital and physical consciousness is of the utmost importance because it makes safe and easy the descent of the higher consciousness and the spiritual transformation without which the supramental must always remain far distant. Powers etc. have their place, but a very minor one so long as this is not done.
   ~ Sri Aurobindo, Letters On Yoga - III,
162:Seek ye first the kingdom of Heaven and its righteousness, and all other things shall be added unto you." The alchemist, therefore is assured that if he achieved the inner mystery, the fulfillment of the outer part will be inevitable. But practically every charlatan in alchemy has determined primarily to achieve the physical purpose first. His primary interest has been to make gold, or perhaps one of the other aspects of it, such as a medicine against illness. He has wanted the physical effect first but because the physical effect was not intended to be first, when he starts to study and explore the various texts, he comes upon a dilemma, HIS OWN INTERNAL RESOURCES CANNOT DISCOVER THE CORRECT INSTRUCTIONS. The words may be there but the meaning eludes him because the meaning is not part of his own present spiritual integrity. ~ Manly P Hall,
163:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
164:The thunderbolt (vajra) is one of the major symbols in Buddhist iconography, signifying the spiritual power of Buddhahood (indestructible enlightenment) which shatters the illusory realities of the world. The Absolute, or Adi Buddha, is represented in the images of Tibet as Vajra-Dhara (Tibetan: Dorje-Chang) "Holder of the Adamantine Bolt.
...
We know also that among primitive peoples warriors may speak of their weapons as thunderbolts. Sicut in coelo et in terra: the initiated warrior is an agent of the divine will; his training is not only in manual but also in spiritual skills. Magic (the supernatural power of the thunderbolt), as well as physical force and chemical poison, gives the lethal energy to his blows. A consummate master would require no physical weapon at all; the power of his magic word would suffice. ~ Joseph Campbell, The Hero with a Thousand Faces,
165:the soul alone ensures sincerity :::
   It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
166:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
167:potential limitation of Yogic methods :::
   But as in physical knowledge the multiplication of scientific processes has its disadvantages, as it tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by and outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing God...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
168:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education, Physical Education,
169:  If everything depends on the Divine intervention, then man is only a puppet and there is no use of sadhana, and there are no conditions, no law of things - therefore no universe, but only the Divine rolling things about at his pleasure. No doubt in the last resort all can be said to be the Divine cosmic working, but it is through persons, through forces that it works - under the conditions of Nature. Special intervention there can be and is, but all cannot be special intervention.

  The Divine Grace and Power can do everything, but with the full assent of the sadhak. To learn to give that full assent is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force. ~ Sri Aurobindo, Letters On Yoga II, 1.4.01,
170:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
171:Drugs are able to bring humans into the neighborhood of divine experience and can thus carry us up from our personal fate and the everyday circumstances of our life into a higher form of reality. It is, however, necessary to understand precisely what is meant by the use of drugs. We do not mean the purely physical craving...That of which we speak is something much higher, namely the knowledge of the possibility of the soul to enter into a lighter being, and to catch a glimpse of deeper insights and more magnificent visions of the beauty, truth, and the divine than we are normally able to spy through the cracks in our prison cell. But there are not many drugs which have the power of stilling such craving. The entire catalog, at least to the extent that research has thus far written it, may include only opium, hashish, and in rarer cases alcohol, which has enlightening effects only upon very particular characters. ~ The Hashish Eater, (1857) pg. 181
172:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
173:For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise. ~ Sri Aurobindo, The Synthesis Of Yoga,
174: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,
175:You must make up your mind what you want. There is no harm in drawing back from all vital and physical relations and wanting only the true relation that is in fact what happens to everybody who wants the true relation the only thing kept is the universal goodwill (not vital affection) to all. But if you swing about from one mood to another then of course they will not understand and have some ground to say that they are perplexed by your variations. This matter of touching and caressing is one on which you ought to take a firm and unvarying stand. If you dont want it, you should repel it always with the utmost firmness, otherwise there will necessarily be clash and disturbance. All depends upon your inner will and establishing a unity of will in yourself turned exclusively towards the Divine.

I think I have told you that an entire physical retirement is seldom healthy, although a comparative retirement is often helpful. But the main thing is the inner detachment and complete turning to the Divine. ~ Sri Aurobindo, Letters On Yoga IV, 2.4.2,
176:Nature may reach the same result in many ways. Like a wave in the physical world, in the infinite ocean of the medium which pervades all, so in the world of organisms, in life, an impulse started proceeds onward, at times, may be, with the speed of light, at times, again, so slowly that for ages and ages it seems to stay, passing through processes of a complexity inconceivable to men, but in all its forms, in all its stages, its energy ever and ever integrally present.
   A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes in Nature. In no way can we get such an overwhelming idea of the grandeur of Nature than when we consider, that in accordance with the law of the conservation of energy, throughout the Infinite, the forces are in a perfect balance, and hence the energy of a single thought may determine the motion of a universe. ~ Nikola Tesla,
177:[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, Magick, Part 3, The Formuale of the Elemental Weapons [149] [T4],
178:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother, 12,
179:The tide of materialistic thoughts is always on the watch, waiting for the least weakness, and if we relax but one moment from our vigilance, if we are even slightly negligent, it rushes in and invades us from all sides, submerging under its heavy flood the result sometimes of numberless efforts. Then the being enters a sort of torpor, its physical needs of food and sleep increase, its intelligence is clouded, its inner vision veiled, and in spite of the little interest it really finds in such superficial activities, they occupy it almost exclusively. This state is extremely painful and tiring, for nothing is more tiring then materialistic thoughts, and the mind, worn out, suffers like a caged bird which cannot spread its wings and yet longs to be able to soar freely.
   But perhaps this state has its own use which I do not see.... In any case, I do not struggle; and like a child in its mother's arms, like a fervent disciple at the feet of his master, I trust myself to Thee and surrender to Thy guidance, sure of Thy victory.
   ~ The Mother, Prayers And Meditations, January 4th, 1914,
180:Three things you must have, - consciousness, - plasticity and - unreserved surrender.
   For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.
   All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [58],
181:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
182:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable
   - for perfect purification is the basis of the perfect siddhi. ~ ?,
183:In the early part of the sadhana - and by early I do not mean a short part - effort is indispensable. Surrender of course, but surrender is not a thing that is done in a day. The mind has its ideas and it clings to them; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it; the physical consciousness is like a stone and what it calls surrender is often no more then inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakens, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the Force comes flooding down into the being from above and takes up the sadhana, does it for one more and more and leaves less and less to individual effort - but even then, it not effort, at least aspiration and vigilance are needed till the possession of mind, will, life and body by the Divine Power is complete. ~ Sri Aurobindo, Letters On Yoga - II,
184:It can be expected that the orthodox Christian will at first reject the theories about the Christ which occultism presents; at the same time, this same orthodox Christian will find it increasingly difficult to induce the intelligent masses of people to accept the impossible Deity and the feeble Christ, which historical Christianity has endorsed. A Christ Who is present and living, Who is known to those who follow Him, Who is a strong and able executive, and not a sweet and sentimental sufferer, Who has never left us but Who has worked for two thousand years through the medium of His disciples, the inspired men and women of all faiths, all religions, and all religious persuasions; Who has no use for fanaticism or hysterical devotion, but Who loves all men persistently, intelligently and optimistically, Who sees divinity in them all, and Who comprehends the techniques of the evolutionary development of the human consciousness (mental, emotional and physical, producing civilizations and cultures appropriate to a particular point in evolution) - these ideas the intelligent public can and will accept. p. 589/90 ~ Alice Bailey, in The Externalization of the Hierarchy (1957)
185:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
186:Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.
Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret. ~ Sri Nisargadatta Maharaj,
187:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
188:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
   ~ Sri Aurobindo, The Human Cycle, Chapter 1, The Cycle of Society,
189:Raise Your Standards
Any time you sincerely want to make a change, the first thing you must do is to raise your standards. When people ask me what really changed my life eight years ago, I tell them that absolutely the most important thing was changing what I demanded of myself. I wrote down all the things I would no longer accept in my life, all the things I would no longer tolerate, and all the things that I aspired to becoming.
Think of the far-reaching consequences set in motion by men and women who raised their standards and acted in accordance with them, deciding they would tolerate no less. History chronicles the inspiring examples of people like Leonardo da Vinci, Abraham Lincoln, Helen Keller, Mahatma Gandhi, Martin Luther King, Jr., Rosa Parks, Albeit Einstein, Cesar Chavez, Soichiro Honda, and many others who took the magnificently powerful step of raising their standards. The same power that was available to them is available to you, if you have the courage to claim it. Changing an organization, acompany, a country-or a world-begins with the simple step of changing yourself.


STEP TWO

Change Your Limiting Beliefs ~ Anthony Robbins, How to take Immediate Control of Your Mental Emotional Physical and Financial Destiny,
190:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
191:And now what methods may be employed to safeguard the worker in the field of the world? What can be done to ensure his safety in the present strife, and in the greater strife of the coming centuries? 1. A realisation that purity of all the vehicles is the prime essential. If a Dark Brother gains control over any man, it but shows that that man has in his life some weak spot.... 2. The elimination of all fear. The forces of evolution vibrate more rapidly than those of involution, and in this fact lies a recognisable security. Fear causes weakness; weakness causes a disintegration; the weak spot breaks and a gap appears, and through that gap evil force may enter.... 3. A standing firm and unmoved, no matter what occurs. Your feet may be bathed in the mud of earth, but your head may be bathed in the sunshine of the higher regions... 4. A recognition of the use of common-sense, and the application of this common-sense to the matter in hand. Sleep much, and in sleeping, learn to render the body positive; keep busy on the emotional plane, and achieve the inner calm. Do naught to overtire the body physical, and play whenever possible. In hours of relaxation comes the adjustment that obviates later tension. ~ Alice A. Bailey, Letters on Occult Meditation p. 137/8, (1922)
192:
   Sweet Mother, is the physical mind the same as the mechanical mind?

Almost. You see, there is just a little difference, but not much. The mechanical mind is still more stupid than the physical mind. The physical mind is what we spoke about one day, that which is never sure of anything.

   I told you the story of the closed door, you remember. Well, that is the nature of the physical mind. The mechanical mind is at a lower level still, because it doesn't even listen to the possibility of a convincing reason, and this happens to everyone.

   Usually we don't let it function, but it comes along repeating the same things, absolutely mechanically, without rhyme or reason, just like that. When some craze or other takes hold of it, it goes... For example, you see, if it fancies counting: "One, two, three, four", then it will go on: "One, two, three, four; one, two, three, four." And you may think of all kinds of things, but it goes on: "One, two, three, four", like that... (Mother laughs.) Or it catches hold of three words, four words and repeats them and goes on repeating them; and unless one turns away with a certain violence and punches it soundly, telling it, "Keep quiet!", it continues in this way, indefinitely. ~ The Mother,
193:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

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

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

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

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
194:It's a strange world. It seems that about fifteen billion years ago there was, precisely, absolute nothingness, and then within less than a nanosecond the material universe blew into existence.

Stranger still, the physical matter so produced was not merely a random and chaotic mess, but seemed to organize itself into ever more and complex and intricate forms. So complex were these forms that, many billions of years later, some of them found ways to reproduce themselves, and thus out of matter arose life.

Even stranger, these life forms were apparently not content to merely reproduce themselves, but instead began a long evolution that would eventually allow them to represent themselves, to produce sign and symbols and concepts, and thus out of life arose mind.

Whatever this process of evolution was, it seems to have been incredibly driven from matter to life to mind.

But stranger still, a mere few hundred years ago, on a small and indifferent planet around an insignificant star, evolution became conscious of itself.

And at precisely the same time, the very mechanisms that allowed evolution to become conscious of itself were simultaneously working to engineer its own extinction.

And that was the strangest of all. ~ Ken Wilber, Sex Ecology Spirituality, p. 3,
195:
   Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga?
It should vary with each individual.
Could you make a step-by-step programme for me to follow daily?

The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga.
   However, as an initial help to set you on the path, I can tell you: (1) that on getting up, before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965
   ~ The Mother, Some Answers From The Mother, [T1],
196:For this is the other face of the psychic: not only is it joy and sweetness, but also quiet strength, as if it were forever above every possible tragedy - an invulnerable master. In this case, too, the details of a scene can be indelibly engraved. But what passes on to the next life is not so much the details as the essence of the scene: we will be struck by certain repetitive patterns of events or deadlocked situations that have an air of déjà vu and seem surrounded by an aura of fatality - for what has not been overcome in the past returns again and again, each time with a slightly different appearance, but basically always identical, until we confront the old knot and untie it. Such is the law of inner progress. Generally, however, the memory of actual physical circumstances does not remain, because, although our small surface consciousness makes much of them, they are, after all, of little significance. There is even a spontaneous mechanism that erases the profusion of useless past memories, just as those of the present life soon become eradicated. If we glance behind us, without thinking, what is actually left of our present life? A nebulous mass with perhaps two or three outstanding images; all the rest is blotted out. This is likewise the case for the soul and its past lives.
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
197:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
198:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
199:A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong for work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana on the physical increases or when one has to go much inside, this temporarily increases - the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature. Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate... and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas.
   ~ The Mother, Words Of The Mother III,
200:Endure and you will triumph. Victory goes to the most enduring. And with the Grace and divine love nothing is impossible. My force and love are with you. At the end of the struggle there is Victory And so we find once more that the Ego-idea must be ruthlessly rooted out before Understanding can be attained The emptiness that you described in your letter yesterday was not a bad thing - it is this emptiness inward and outward that often in Yoga becomes the first step towards a new consciousness. Man's nature is like a cup of dirty water - the water has to be thrown out, the cup left clean and empty for the divine liquor to be poured into it. The difficulty is that the human physical consciousness feels it difficult to bear this emptiness - it is accustomed to be occupied by all sorts of little mental and vital movements which keep it interested and amused or even if in trouble and sorrow still active. The cessation of these things is hard to bear for it. It begins to feel dull and restless and eager for the old interests and movements. But by this restlessness it disturbs the quietude and brings back the things that had been thrown out. It is this that is creating the difficulty and the obstruction for the moment. If you can accept emptiness as a passage to the true consciousness and true movements, then it will be easier to get rid of the obstacle.
   ~ Sri Aurobindo, Letters On Yoga - III,
201: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 [T2],
202:When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner vital, then into the navel and other vital centres and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assistance, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine. ~ Sri Aurobindo, The Mother With Letters On The Mother,
203:the joy of progress :::
It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....
How can one feel sweetness and joy when one is in difficulty?
Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy.
That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy. ~ The Mother,
204:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
205:The great men of the past have given us glimpses of what is possible in the way of personality, of intellectual understanding, of spiritual achievement, of artistic creation. But these are scarcely more than Pisgah glimpses. We need to explore and map the whole realm of human possibility, as the realm of physical geography has been explored and mapped. How to create new possibilities for ordinary living? What can be done to bring out the latent capacities of the ordinary man and woman for understanding and enjoyment; to teach people the techniques of achieving spiritual experience (after all, one can acquire the technique of dancing or tennis, so why not of mystical ecstasy or spiritual peace?)...
   The zestful but scientific exploration of possibilities and of the techniques for realizing them will make our hopes rational, and will set our ideals within the framework of reality, by showing how much of them are indeed realizable. Already, we can justifiably hold the belief that these lands of possibility exist, and that the present limitations and miserable frustrations of our existence could be in large measure surmounted. We are already justified in the conviction that human life as we know it in history is a wretched makeshift, rooted in ignorance; and that it could be transcended by a state of existence based on the illumination of knowledge and comprehension, just as our modern control of physical nature based on science transcends the tentative fumblings of our ancestors, that were rooted in superstition and professional secrecy. ~ Julian Huxley, Transhumanism,
206:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
207:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02
208:[the value of sublimation:]
   And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour.
   In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, [71] [T1],
209:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
210:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
211:Concentrating the Attention:
   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 the concentration with a presistent 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 - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. 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,
212:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.

In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).

The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or Ka

In Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = Astral

The term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.

Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper, planes/subtle,
213:Instruction about Sadhana to a disciple:
   Disciple: What is the nature of realisation in this yoga?
   Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it.
   Disciple: As the Higher Power is there why does it not work in all men - consciously?
   Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it.
   The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power.
   Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in another. But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO, RECORDED BY A B PURANI (28-09-1923),
214:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
215: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, 106,
216:
   Why do some children take interest in things only when there is some excitement?

They are tamasic. It is due to the large proportion of tamas in their nature. The more tamasic one is, the more does one need something violent and exciting circumstances. When the physical is tamasic, unless one eats spices and highly flavoured food, one does not feel nourished. And yet these are poisons. They act exactly like poison on the nerves. They do not nourish. But it is because people are tamasic, because their body's consciousness is not sufficiently developed. Well, mentally it is the same thing, vitally the same thing. If they are tamasic, they always need new excitements, dramas, murders, suicides, etc. to feel anything at all, otherwise.... And there is nothing, nothing that makes one more wicked and cruel than tamas. For it is this need of excitement which shakes you up a little, makes you come out of yourself. And one must also learn, there, to distinguish between those who are exclusively tamasic and those who are mixed, and those who are struggling within themselves with their different parts. One can, one must know in what proportion their nature is constituted, so as to be able to insist at need on one thing or another. Some people constantly need a whipping from life in order to move, otherwise they would spend their time sleeping. Others, on the contrary, need soothing things, silence, a retreat in the country-side - all things that do a lot of good but which must disappear as soon as one needs to make an effort for progress or to realise something or struggle against a defect, conquer an obstacle.... It is complicated, don't you think so? ~ The Mother, Questions And Answers 1953,
217:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
   In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
   The personal effort required is a triple labour of aspiration, rejection and surrender, -
   an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
   rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
   surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
218:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
219: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, [T4],
220:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
221:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
222:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
223:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
224:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
225:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side?
   Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego.
   On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane.
   Distiple: What is the corresponding being on the higher plane?
   Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power.
   The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance.
   Disciple: What are the forces that correspond to the dark side of God on the physical plane?
   Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane.
   Disciple: What is the word for them in Sanskrit;?
   Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them.
   Disciple: The term "Elemental" means that these work through the elements.
   Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO, 15-06-1926,
226:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
227:The capacity for visions, when it is sincere and spontaneous, can put you in touch with events which you are not capable of knowing in your outer consciousness.... There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the "memory" of all things - not only of things of the past, but of things to come. For everything is recorded there.

   In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering into innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point - a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know. But I must tell you that what you find is never what has been reported in history - histories are always planned out; I have never come across a single "historical" fact which is like history.
   ~ The Mother, Questions And Answers 1950-1951, 109 [T7],
228:indifference to things of the body :::
   This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance. Nor must this instrumental importance be allowed to assume the proportions of a necessity; we must not for instance imagine that the purity of the mind depends on the things we eat or drink, although during a certain stage restrictions in eating and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food and drink is anything more than a habit, a customary relation which Nature has set up between these principles. As a matter of fact the food we take can be reduced by contrary habit and new relation to a minimum without the mental or vital vigour being in any way reduced; even on the contrary with a judicious development they can be trained to a greater potentiality of vigour by learning to rely on the secret fountains of mental and vital energy with which they are connected more than upon the minor aid of physical aliments. This aspect of self-discipline is however more important in the Yoga of self-perfection than here; for our present purpose the important point is the renunciation by the mind of attachment to or dependence on the things of the body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
229:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
230:the characteristics of Life, Mind and Spirit :::
   The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
   The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress.
   The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions Of the Synthesis, The Threefold Life,
231:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
232:"Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?"
   That depends on the state of consciousness from which one answers, for... For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness.
   Sri Aurobindo has spoken - I believe I have read it to you, I think it's in The Synthesis of Yoga - of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things.
   Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it.
   It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one's consciousness. That's all.
   Now, if nobody has any questions to ask, well, we shall remain silent.
   Something to say, over there? (Mother looks at a disciple.) Oh! he is burning to speak! ~ The Mother, Questions And Answers 1956,
233:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
234: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, Self-Consecration, 74-75,
235:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
236:Fundamentally, whatever be the path one follows - whe- ther the path of surrender, consecration, knowledge-if one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!

Do you know what perfect sincerity is?...

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

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

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

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

Try, just for an hour, try!
No more questions?
Nobody has anything to say? Then, au revoir, my children! ~ The Mother, Question and Answers, Volume-6, page no.132-133),
237:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
238:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
239:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion [T2],
240:
   "Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?"

Then a sub-question:

   "What can thought do?"

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

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

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

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

   Try, and you will surely see the result.

   ~ The Mother, Questions And Answers 1956, 253,
241:The Examiners
The integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive.

   Three groups of examiners set us these tests. They appear to have nothing to do with one another, and their methods are so different, sometimes even so apparently contradictory, that it seems as if they could not possibly be leading towards the same goal. Nevertheless, they complement one another, work towards the same end, and are all indispensable to the completeness of the result.

   The three types of examination are: those set by the forces of Nature, those set by spiritual and divine forces, and those set by hostile forces. These last are the most deceptive in their appearance and to avoid being caught unawares and unprepared requires a state of constant watchfulness, sincerity and humility.

   The most commonplace circumstances, the events of everyday life, the most apparently insignificant people and things all belong to one or other of these three kinds of examiners. In this vast and complex organisation of tests, those events that are generally considered the most important in life are the easiest examinations to undergo, because they find you ready and on your guard. It is easier to stumble over the little stones in your path, because they attract no attention.

   Endurance and plasticity, cheerfulness and fearlessness are the qualities specially needed for the examinations of physical nature.

   Aspiration, trust, idealism, enthusiasm and generous self-giving, for spiritual examinations.

   Vigilance, sincerity and humility for the examinations from hostile forces.

   And do not imagine that there are on the one hand people who undergo the examinations and on the other people who set them. Depending on the circumstances and the moment we are all both examiners and examinees, and it may even happen that one is at the same time both examiner and examinee. And the benefit one derives from this depends, both in quality and in quantity, on the intensity of one's aspiration and the awakening of one's consciousness.

   To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II,
242:The last sentence: "...in the Truth-Creation the law is that of a constant unfolding without any Pralaya." What is this constant unfolding?

The Truth-Creation... it is the last line? (Mother consults the book) I think we have already spoken about this several times. It has been said that in the process of creation, there is the movement of creation followed by a movement of preservation and ending in a movement of disintegration or destruction; and even it has been repeated very often: "All that begins must end", etc., etc.

In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it's because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It's because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding. ~ The Mother, Questions And Answers 1955, 207-209,
243:What is the difference between meditation and concentration?
   Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being.
   Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being.
   Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different.
   If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration.
   Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy?
   Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness-you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same.
   To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection. ~ The Mother,
244:
   Sweet Mother, can the psychic express itself without the mind, the vital and the physical?

It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.

One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.

It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.

I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
   ~ The Mother, Questions And Answers 1955,
245:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
246:root of the falsification and withdrawl of divine love :::
   At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
247:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
248: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,
249:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
250:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],
251:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
252:The Mother once described the characteristics of the unity-body, of the future supramental body, to a young Ashramite: 'You know, if there is something on that window-sill and if I [in a supramental body] want to take it, I stretch out my hand and it becomes - wow! - long, and I have the thing in my hand without even having to get up from my chair ... Physically, I shall be able to be here and there at the same time. I shall be able to communicate with many people at the same time. To have something in my hand, I'll just have to wish for it. I think about something and I want it and it is already in my hand. With this transformed body I shall be free of the fetters of ignorance, pain, of mortality and unconsciousness. I shall be able to do many things at the same time. The transparent, luminous, strong, light, elastic body won't need any material things to subsist on ... The body can even be lengthened if one wants it to become tall, or shrunk when one wants it to be small, in any circumstances ... There will be all kinds of changes and there will be powers without limit. And it won't be something funny. Of course, I am giving you somewhat childish examples to tease you and to show the difference. 'It will be a true being, perfect in proportion, very, very beautiful and strong, light, luminous or else transparent. It will have a supple and malleable body endowed with extraordinary capacities and able to do everything; a body without age, a creation of the New Consciousness or else a transformed body such as none has ever imagined ... All that is above man will be within its reach. It will be guided by the Truth alone and nothing less. That is what it is and more even than has ever been conceived.'895 This the Mother told in French to Mona Sarkar, who noted it down as faithfully as possible and read it out to her for verification. The supramental body will not only be omnipotent and omniscient, but also omnipresent. And immortal. Not condemned to a never ending monotonous immortality - which, again, is one of our human interpretations of immortality - but for ever existing in an ecstasy of inexhaustible delight in 'the Joy that surpasses all understanding.' Moment after moment, eternity after eternity. For in that state each moment is an eternity and eternity an ever present moment. If gross matter is not capable of being used as a permanent coating of the soul in the present phase of its evolution, then it certainly is not capable of being the covering of the supramental consciousness, to form the body that has, to some extent, been described above. This means that the crux of the process of supramental transformation lies in matter; the supramental world has to become possible in matter, which at present still is gross matter. - Sri Aurobindo and the Mother were supramentalized in their mental and vital, but their enormous problem was the supramentalization of the physical body, consisting of the gross matter of the Earth. As the Mother said: 'It is matter itself that must change so that the Supramental may manifest. A new kind of matter no longer corresponding with Mendeleyev's periodic table of the elements? Is that possible?
   ~ Georges Van Vrekhem,
253: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, Sufferings and Falls, 669,
254:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

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

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

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

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

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
255:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
256:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
257: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, 183,
258:Sometimes one cannot distinguish adverse forces from other forces.

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

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

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

This is a great progress.
   ~ The Mother, Questions And Answers 1953, 102-104, [T4],
259:DHARANA

NOW 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,
260:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
261:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
262:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
263:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
264: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,
265:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
266: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,
267:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
268:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
269:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],
270: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,
271: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, The Status of Knowledge,
272: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, {871},
273:Education

THE EDUCATION of a human being should begin at birth and continue throughout his life.

   Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way!

   Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life.

   We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education.

   There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can.

   With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations.

   Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity.

   When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world.

   Bulletin, February 1951

   ~ The Mother, On Education,
274:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
275:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, t